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RECOMMENDATIONS. 

Philadelphia, July 20, 1S47. 

Ma.. J. Harmstead : — 

I thank you for sending me the 
" Life of Kah-ge-ga-gah-bowh," (or George Copway,) an 
Indian of the Ojebwa Nation, which you have just pub- 
lished. I took it up merely to look into it this morning, 
and ceased not until I had read it through. It gives a 
lively and true picture of the introduction, progress and 
prospects of experimental religion among the Indians in 
the neighborhood of the Lakes. It is written with terse- 
ness and force. And, although I know not that you de- 
sire a line from me, I take pleasure in commending the 
volume to the attention of a Christian public. 

J. P. DURBIN. 



Philadelphia, August 24-; 1S4-7. 

Mr. Harmstead : — 

Dear Sir: — Having heard that you 
are about to issue a second edition of Mr. Copway's history 
of his early habits, and conversion to God by means of 
Missionary labors, together with sketches of his own Mis- 
sionary toils, embarrassments and sufferings, in striving to 
enlighten and redeem his people from their superstitions 
and vices, I would say, for your encouragement, that, 
having read it carefully, I esteem it a most interesting and 
instructing book. And coming, as it does, from one so 
recently rescued from the ignorance of savage life, it, in 
my opinion, is really worthy not only of an extensive cir- 
culation, but of all commendation. 

Yours respectfully, 

A. ATWOOD. 



NOTICES OF THE PRESS. 



The Life, History, and Travels of Kah-ge-ga-gah-bowh, 
{George Copwa}^,) a young Indian chief of the Ojebwa 
nation, a convert to the Christian faith, and a Missionary 
to his people for twelve years, &c., &c. Written by 
himself. Philadelphia: J. Harmstead, 184<7. 

An Indian author! If he should immortalize himself 
by his writings, the literary world will be puzzled to pro- 
nounce his name. Kah-ge-ga-gah-bowh ! What a jaw- 
l)reaker! It is worse than Spanish. Yet the bearer of 
this euphonious name has written a very creditable book, 
and a very interesting one too, and a very handsome one 
into the bargain. There are some passages of decided 
beauty in it, that remind us of specimens that have fre- 
quently been published of Indian eloquence. We will 
give two or three. 

"I was born in nafurts wide domain! The trees were 
all that sheltered my infant limbs — the blue heavens all 
that covered me. I am one of nature's children : I have 
always admired her ; she shall be my glory ; her features — 
her robes, and the wreath about her brow — the seasons — 
her stately oaks, and the evergreen — her hair — ringlets 
over the earth, all contribute to my enduring love of her; 
and w^herever I see her. emotions of pleasure roll in my 
breast, and swell and burst like waves on the shores of the 
ocean, in prayer and praise to Him. who has placed me in 
her hand. It is thought great to be born in palaces, sur- 
rounded with wealth— but to be born in nature's wide do- 
main is greater still I" 

HIS MOTHER. 

"The conversion of my mother took place during the 
summer, on Poutash Island, where the Indians had erected 
a bark chapel. For two years she lived in the enjoyment 
of religion. Before this chapel was ready she would call 



NOTICES OF THE PRESS. 

US together in the wigwam, and pray with and for us, 
several times a day, whether our father was at home or 
not. I remember well, at this moment, the language of 
her prayers. 

"She was taken sick in the winter of 1829, and was con- 
fined to her bed, most of the time, for three months ; her 
disease was consumption. During these three months, she 
enjoyed much religion; there was not a day, in which she 
did not speak of Jesus and his promises with the greatest 
confidence and delight. 

" When she grew worse, she called for the class leaders 
to pray with her. She said to her mother, whom she sup- 
posed would die first, because her hair was white, ' you 
will still live, but I am going to die, and will see Jesus 
first; soon, however, you will follow me.' 

"The spirit of my dear mother took its flight on the 27th 
day of February, 1830. Just before her death, she prayed 
with her children; and advised us to be good Christians, to 
love Jesus, and to meet her in heaven. She then sung her 
favorite hymn, 

'•Jesus ish pe miug knh e zhod." 
"Jesus, my all, to heaven is goue." 

''This was the first hymn she had ever heard or learned; 
and it is on this account that I introduce and sing this 
.sweet hymn whenever I lecture 'On the origin, history, 
traditions, migration, and customs of the Ojebwa nation." 
We all knelt again by her bed side, and while clapping 
her hands, and endeavoring to shout for joy, she swooned 
away in death. The last words which she feebly uttered, 
were, ' Jesus, Jesus.^ Her spirit then fled, her lips were 
cold, and those warm hands that had so often and so faith- 
fully administered comfort and relief, were now stiff. I 
looked around the wigwam ; my father, sister, and brother 
sat near me, wringing their hands ; they were filled with 
bitter grief, and appeared inconsolable. I then began to 
understand and appreciate fully her kindness and love. — 
Who, who can, or will, take the place of a mother? Who 
will pray for us when we are sick or in distress? Her 
body was consigned to the grave without any parade. No 



NOTICES OF THE TRESS. 

church bell was tolled; but the whistling wind sounded 
through the woods. I have often knelt down, at the head 
of her grave, and wished that the time would soon arrive 
when it might please God to relieve me from my troubles 
and cares, and conduct me to the abode of my beloved 
parent. My sister Sarah, too, who has since died, is 
doubtless with my mother. O, how glorious the thought, 
that both are now in heaven! There is one spot where 
none will sigh for home. The flowers that blossom there 
will never fade; the crystal waters that wind along those 
verdant vales, will never cease to send up their heavenly 
music; the clusters hanging from the trees overshadowing 
its banks, will be immortal clusters; and the friends that 
meet, will meet for ever. 

" Little then did I think that T should have to pass through 
so many afilictions, and so man}'- hardships. my mother, 
I am still in a cold, uncharitable, miserable world ! But 
the thought that thou art happy and blessed, is truly sweet 
and encouraging. It is this fact, and my own hopes of 
future bliss, that buoys me up, and sustains me in the hours 
of conflict and despondency. Although many years have 
elapsed since her death, still I often weep with mingled 
joy and grief when I think of my dear mother. ' Blessed 
are the dead who die in the Lord.' ' I am not ashamed of 
the Gospel of Christ, for it is the power of God unto salva- 
tion to every one that believeth.' The gospel is the only 
remedy for the miseries and sins of the world. 

''My mother and sister's cases are not the onl}^ ones that 
I could relate concerning the happy lives and deaths of 
those once degraded and benighted Indians. Many have 
already reached heaven ; and many more are now rejoicing 
on their road thither. Who will now say that the poor 
Indians cannot be converted? The least that Christians 
could have done, was to send the gospel among them, after 
having dispossessed them of their lands; thus preparing 
them for usefulness here, and happiness hereafter. Let 
no one say that I am ungrateful in speaking thus. It was 
the duty of Christians to send us missionaries, and it is 
now their duty to send more of thein. There are still 



NOTICES OF THE PRESS. 

25,000 of my poor brethren in darkness, and without the 
gospel. Let the prayers of all the churches ascend to the 
Alost High, in their behalf, that He who has power to de- 
liver, may save the poor Indian from misery, ignorance, 
and perdition." 

The first edition of this work, we understand, has been 
sold, and a second is in press. Kah-ge-ga-gah-bowh is a 
Wesleyan Missionary, and in the discharge of his duties as 
such, he has passed through many scenes of danger on the 
frontier, that seem almost to partake of the romantic. — 
They are related with much simplicity and apparent truth- 
fulness. — Literary Register. 



C^^ Kah-ge-ga-gah-bowh. — This means, in English, 
"George Copway," which is the name of a young Indian 
chief of the Ojebwa nation, a convert to the Christian faith, 
missionary to his own people. 

This young son of the forest has recently published a 
book, or rather Mr. Harmstead published it for him, of a 
most interesting character. It contains his own life, his- 
tory and travels, and a sketch of the present state of the 
Ojebwa nation, with their future prospects, &c. 

The incidents in his early history, an account of the 
customs of his people, their idea of spirits, omens, dreams 
and traditions, the conversion of his father and mother 
and her happy death, also of his sister, the Devil's spittle, 
(whiskey) his first visit to Camp Meeting and remarkable 
conversion, the Missionary's first visit, &,c., all possess ex- 
citing interest. This young missionary is now in this city 
endeavoring, as we understand, to awaken a special inter- 
est in behalf of his people, and we have no doubt but 
what, if ordinary facilities are afforded him, he will suc- 
ceed. We are confident he will, if he can once introduce 
the volume which we have noticed above; it is got up in 
a neat form, contains 158 r2mo pages, is highly recom- 
mended by Dr. Durbin, and sold by Mr. Harmstead for 
fifty cents. — Christian Repository. R.. 



HYMN. L. M. 



NUHGUHMOWIN. l. m. 



Defore Jehovah's awful throne, 
Ye naiioiis bow wiih sacred joy; 

Know thai the Lord is Gud alone, 
He can create; and he destroy. 

His sovereign power, without our aid, 
Made us ot^ciay, and formed us men ; 

And when liive wand'ring sheep we 
stray'd. 
He brought us to his fold again. 

We'll crowd thy gates with thankful 
songs, 
High as ihe heavens our voices raise ; 
And earth, with her ten thousand 
tongues, 
Shall fill thy courts with sounding 
praise. 

Wide as the Avorld is thy command ; 

Vast as eternity thy love ; 
Firm as a rock thy truth shall stand, 

When roUmg years shall cease to 
move. 



Je ho vah a nah suh muh bid, 
A yuh ne she nah ba we yaig ; 

Kuh ke null zhuh guh shkee tuh wik 
Ween mah a tuh Mun e doo we. 

O guh shke a we ze win ing. 
Ween ke ge o zhe e go non ; 

Ma gwaii dush go wuh ne she nung, 
Ween ke gee be me kah go non. 

Ke guh oom be nuh mah goo suh 
Ne moo je ge ze win e non ; 

O nah ne gwah duh kuh mig suh 
Uh keeng ka bah pe nain dung ig. 

A ne go quog mon duh uh ke 
Ta "be sin ke guh gee qua win; 

A ne go quog mon duh kee zhig, 
Tuh chin ke zhuh wain je ga win. 

Uh sin eeng tuh e zhe zoong un, 
Mon duh ke ge che ta bwa win ; 

Ah zhe kee e shqiiah kee zhe guk 
Ka yah be ke guh Mun e doowh. 



HYMN. CM. 



NUHGUHMOWIN. c. m. 



Am I a soldier of the cross, 

A follower of the Laml) ? 
And sliall I fear to o\v\\ his cause, 

Or blush to speak his name? 

Must I be carried to the skies, 

On flowery beds of ease ; 
While others fought to win the prize, 

And sailed through bloody seas ? 

Are there no foes for me to face ? 

Must I not stem the flood ! 
Is this vile world a friend to grace. 

To help me on to God ? 

Sure, I must fight, if I would reign ; 

Increase my courage. Lord ; 
I'll bear the toii, endure the pain, 

Supported by thy word. 

Thy saints in all this glorious war. 

^hall conquer, though they die; 
They see the iriumph tVoni afar. 

By faith they bring it nigh. 

When that illustrious day shall rise. 

And all thy armies shine 
In robes of victory ihrough the slvies, 

The glory shall be llune. 



Mee nuh ewh Ah zhe da yah tig. 
Wain je un do huh ne yon? 

Niug uh zhah gwa nim nuh Jesus ? 
Che muh me nwah je nmg ? 

Wa ne puzh nuh go ish pe ming, 
]Niu dah da duh gwe shin ? 

Ma gwah ween kee mee gah zo wod 
Kali be nee gah nee jig? 

Kah nuh ween go uh yah see wug, 
Ka mail inee gah nuh gig .' 

Nin dah duh gwe shin nuh keesh pin 
Ah nuh warn je ga yon ? 

Keesh pin wah noo je m > wah nan, 
Nin dah moiig wuli dah seewh ; 

Ta ba uing a, wee je e shin 
Che zhuh zliee bain duh mon. 

Kuh ke null ta ba ne muh jig, 
Tuh muh mon zhe tw.ih wug; 

Oda bah bun dah nah wah go" ' 
Ka we tuh nuh kee wod. 

I'h pee kee mah wun doo nuh dwali 
Ka wah sa yah ze jig; 
Ke uuh gall qii di duh in ili goog suh 
Ka bah pc uaiu dung ig ! 



HYMN. c. M. 



NUHGUHMOWIN. c. m. 



Tliere is n. land of pure (lelij:lit, 
Where saints immortal veigu ; 

Infinite clay excludes tlie night, 
And pleasures banish pain. 

There everlasting spring abides, 
And never-withering flowers : 

Death, like a narrow ?ea, divides 
This heavenly land from ours. 

Sweet fields beyond the swelling flood 
Stand dress'd in living green : 

So to the Jews old Caiuiaji stood, 
While Jordan roU'd between. 

But timerou3 mortals start and shrink 

To cross this narrow sea : 
And linger, shivering on the brink, 

And fear to launch away. 

O could "we niJike our doubts remove 
Those gloomy thoughts that rise, 

And see the Canaan that we love. 
With unbeclouded eyes I 



I'll yah muh gud suh kah ge ga, 
Me no luh niih kee win ; 

Kah wee kah te be kuh so noon, 
A peech o i^ah ne gwuk. 

Kah ge nig me noo kuh me ne, 
Me nwah be go nee nig ; 

Mee a tub go ewh ae ho win, 
Ka be shkah ga muh guk. 

Ke die me suh we nah gwud suh 
E we de uh gah ming ; 

O moiig e zhe suh a luiii gom, 
Oon zah bun je ga shung. 

Ne tah zhah gwa ne mo she wug, 
Wah ah zhuh ^vuh o jis: ; 

Quee null we ke chee kah zo wod, 
Oon dos e nuh ka gom. 

Oh ' uh shke to yung o bun ew^h 
Che muh shkuh wain duh mung 

Ke dah puh guh kah bun dah non ; 
Qua nah je wung uh ke I 

Could we but climb where AToses stood, Keesh pin oon zah be ynng o bun, 
And view the landscape e"er. [flood, M<i ses kah oon zah bid, 

Not Jordan's stream, nor death's cold Kah ke dah be swain duh zee non 
Should fright us from the shore. Ne bo win za nuh guk. 



HYMN. s. M. 



NUHGUHMOWIN. s. m. 



And are we yet alive, 

And see each others face ? 
• ilory and praise t" Jesus give 

Fi)r liis redeeming grace 1 
I'reserved by power divine 

To full Srilvaiion here, 
Again in .Tesus's praise we join, 

And in his sight appear. 

What troubles have we seen, 

What conflicts have we past, 
I'ightings without, and tears witliin, 

Since we assembled last I 
But out of all the Lord 

Hath brought us by his l<we; 
And still he doth his help afl^'ord. 

And hides our life above. 

Then let us make our boast. 

Of his redeeming power. 
Which saves us to the uttermost, 

Till we can sin no more : 
Let us take up the cross. 

Till we the crown obtain ; 
And gladly reckf)n all things loss, 

So we may J esus gain. 



Mee nuh wah nin go ding, 

Ke wah bun de she min ; 
I\Iah moo yuh wuh mah dah Je su.=, 

Kah zhuh wa ne me nung I 
O muh shkuh we zee win, 

Kee mah mee ne goo yung ; 
Ke dooii je wah bun de she min, 

Nuh qua uh mah de shung. 

Min zuh kuh me e newh 

Ah ne me ze win un; 
Kah be wah wah bun duh mung oon, 

Kee be kah kee zhe guk ! 
Zhuh wa ne me nung dush, 

Mah buh Ta ba iiing a, 
Kee gee be wee doo kah go non. 

Nun uonzh dush go noong oom. 

T'h pa ne mo dah suh, 

O wee doo kah ga win ; 
Ka ne noo je mo e go yimg, 

Wuh ween ga kuh ke nuh ; 
O dah pe nun dah suh, 

p]wh ah zhe da yah tig ; 
Che noo pe nuh nung dush Je sue 

E we de kah e zhod. 



HYMN. L. M. 



NUHGUHMOWIN. l. m. 



Jesus, my all, to heaven is gone ; 
He whom I fix my liopes upon ; 
His irack I see, and Til pursue 
The narrow way, till him I view. 

The way the holy prophets went, 
']'he road that leads from banishment ; 
The King's highway of holiness 
ril go, for all his paths are peace. 

This is the way I long have sought, 
And mourned because I found itnot ; 
My grief a burden long has been, 
Because I was not saved from siii. 

The more I strove against its po^ver, 
1 felt iis weight and guilt the more; 
Till laie I Jieard my Saviour say, 
" Come hither, sou'l, I am the way."' 

I/i ! glad I come, and thou blest liamb 
Shalt take me to thee, whose I am ; 
Nothing but sin have I to give. 
Nothing but love shall I receive 

Thon will I tell to sinners round, 
What a dear Saviour I have found ; 
ril point to thy redeeming blood, 
And say, " Behold the way to God !" 



Je sus ish pe miiig kah e zhod, 
Mee suli owh a pa ne mo yon; 
Ne wah bun don kahne e zhod, 
Kuh ya neen ka ne e zhah yon. 

Kah ne 'zhah wod,kahn 'bwah kah jig, 
Mee kons quuh yuk a nuh mo nig ; 
Kuh ya neen ka mah'd uh doo yon, 
Mee kons ka che zhuh wain dah gwuk. 

Mee suh owh kah muh na ze yon, 
Kah oon je ke de mahg 'ze shon ; 
Kee' ka ne muh se wug mah buh 
Ke zha Mun e doo O gwe sun. 

Kenwainzh dushkuh gee beeng wa yon, 
Aisli kum ning ee ke de mah gis ; 
Noo muh yuli dush nah pe jee nug, 
Ning ee be zhuh wa ne me goo. 

Ne ^vuh we zhain dum pe 'zhah yon, 
Che o dah pe ne yun dush keen ; 
AVah suh nin duli puh ge dah nun, 
Ning uh gee bah de ze win nun. 

Kah de mah ge ze jig min ze, 
Ning uh bah bah ween duh muh wog, 
Che me kuh wah wod Koo se non, 
Ning uh e zhe noo uh muh wog I 



HYMN. s. M. 



NUHGUHMOWIN. s. m. 



A charge to keep I have, 

A God to glorify ; 
A never-dying soul to save, 

And fit it for the sky. 
To serve the present age, 

My calling to fulfill;— 
O may it all my powers engage 

To do my Master's will I 

Arm me with jealous care, 

As in thy sight to live ; 
And OI thy .servant. Lord, prepare 

A strict account to give : 
Help me to ^vatch and pray, 

And on thyself rely; 
Assured, if I my trust betray, 

I shall for ever die. 



Che uh no kee too non 

Noo sa nin duh yah nun ; 
Che wee kee zhee tod nin je chog 

Ish 1)6 ming wee e zhod. 
Ke nun duh wa nim suh 

Che uh no kee too non ; 
Oh mon oo ong wah me e shin. 

Qui yuk che'num' ah yon, 

Wuh wa zlie e shin suh, 

Che uh gah san' mo yon ; 
Che di 1 ee zhee tah yon, Noo sa, 

Uh pee iHih qua shkoo non. 
Wee doo kuh we shin suh, 

Che uh kuli wah be ytm, 
Kuh ya che uh nuh me ah yon. 

Wee pe mah de zc yon. 




ilXGEA^TEDBTr T.B.WKLCU .FROIL ADAL^UTJOiF.OI'CT'E BY AGCI-KKS 8c GP-PvUTOIT. 






THE 

LIFE, HISTORY. AND TRAVELS 

OF 

KA H-GE-GA-GAH-BOWH, 

(GEORGE COPWAY) 
A YOUNG INDIAN CHIEF OF THE OJEBWA NATION, 

A CONVERT TO THE CHRISTIAN FAITH, AND A MIS- 
SIONARY TO HIS PEOPLE FOR TWELVE YEARS; 

WITH A 

Sketch of the Present State of the Objebwa Nation, 

IN REGARD TO 

CHRISTIANITY AND THEIR FUTURE PROSPECTS. 
ALSO, AN APPEAL; 

WITH ALL THE NAMES OF THE CHIEFS NOW LIVING, WHO HAVE 

BEEN CHRISTIANIZED, AND THE MISSIONARIES NOW 

LABORING AMONG THEM. 

WRITTEN BY HIMSELF. * 

SIXTH EDITION. 



PHILADELPHIA: 
JAMES HARMSTEAD, NO. 40 N. FOURTH ST. 

1847. 






Entered according to Act of Congress, on the 9th daj of December, 1846, 
BY GEORGE COPWAY. 

Ir. the Clerk's Office of the District Court of the Northern District of the State 
of New York. 



TO 

THE CLERGY AND LAITY 

OF THE 
A M E R I C A i\^ AND BRITISH D O M I N I D N S , 

THIS BRIEF 

HISTORY OF A CHILD OF THE FOREST, 

AND OF 

HIS NATION, 

IS MOST RESPECTFULLY AND AFFECTIONATELY 
INSCRIBED 

BY 

THE AUTHOR. 



CONTENTS. 



PAGE 

Preface, 7 

A Word to the Reader, 9 

CHAP. I. Early life; Woods; Gods; Ojebvva Nation, &c. . ll 
II. Customs ; Father and Mother ; Religion of Ojebwas 21 

III. Spirits; Ojebwa Worship; Description, etc. . . 30 

IV. Omens ; Dreams ; Anecdote ; Devil's Spittle, . . 38 
V. Traditions; Indians and Jews; Migration; Councils 43 

VI. Description of Rice Lake; Rice ; Fish; Village, etc. 49 

VII. Missionaries' first visit; Conversion; Camp meeting 52 

VIII. My Mother's conversion and happy death; Grief . 58 

IX. My Conversion ; Beauty of Nature ; Lake Superior 62 

X. Kevt^awenon Mission ; Work Spread ; Old Anna . 67 

XL Travels to La Pointe; Ottawa Lake; Battle Grounds 76 

XII. Sent to School, 111., two years; New- York; Boston S3 

XIII. Return to Canada; Revivals; Christmas: New- Year 96 

XIV. Wisconsin; Mississippi; Sufferings 116 

XV. Travels to Canada; Presbyterian Missionaries, Tri- 
als ; Paid by Government ; Journey to Toronto 125 

XVI. General Council; Speeches; Order; Documents, etc.; 
Manual Labor School ; Plan, or Remedy for the 
preservation of the different tribes .... 132 
XVII. Geographical Sketch of the Ojebwa Nation; Mis- 
sions; Presbyterians; Methodists; Baptists; 
Appeal to Christians in America 1 12 

1. Chippewas on the River Thames 115 

2. Chippewas at Amherstburg ll-"^ 

3. Chippewas of St. Clair ♦ . 14'1 

4. Chippewas at Walpole Island 147 

5. Chippewas of the River Credit 147 

6. Chippewas of Alnwick 148 

7. Chippewas at Rice Lake 149 

8. Chippewas at Mud Lake 149 

9. Chippewas at Balsam Lake 150 

10. Chippewas of Rama 150 

11. Chippewas of Beausoliel Island, Matchadisk Bay, 

Lake Huron 151 

12. Chippewas of Snake Island, Lake Simcoe . . . 151 

13. Chippewas of Saugeeng (Lake Huron) .... 152 

14. Chippewas of Big Bay, in Owen's Sound, Lake 

Huron . . . . ■ 152 

15. Chippewas and others, in the Township of Bedford 153 



PREFACE. 

In presenting my life to the public, I do so with the 
greatest diffidence, and at the earnest solicitation of 
numerous friends. I am an Indian, and am well aware 
of the difficulties I have to encounter to win the favora- 
ble notice of the white man. Yet one great object 
prompts me to persevere, and that is, that I may, in 
connection with my life, present the present state and 
prospects of my poor countrymen — feeling that the 
friends of humanity may still labor and direct their 
benevolence to those who were once the lords of the land 
on which the white man lives — and assist in rescuing 
them from an untimely and unchristian grave. 

I have noticed some of our prominent chiefs now 
living ; the missionaries laboring amongst my people ; 
the extent of the missionary field ; and an appeal to all 
who feel interested in the welfare of the Indian race. 

If ever I see the day when my people shall become 
happy and prosperous, I shall then feel great and lasting 
pleasure, which will more than repay me for the pain, 
both of body and mind, which I have endured for the 
last twelve years. My motto is — " My poor People.'''' 

In all my crooked paths, I have endeavored to mean 
7 



Vlll PREFACE. 

well. I thank my friends for their kind gifts and wishes. 
Yet still as much, and more, remains to be accomplished. 
Pray for us — that religion and science may lead us on 
to intelligence and virtue ; that we may imitate the 
good white man, who, like the eagle, builds its nest on 
the top of some high rock — science; that we may edu- 
cate our children, and turn their minds to God. Help 
us, O help us to live — and teach us to die a Christian's 
death, that our spirits may mingle with the blessed 

above. 

KAH-GE-GA-GAH-BOWH. 



A WORD TO THE READER. 

It would be presumptuous in one, who has but recently- 
been brought out of a wild and savage state j and who 
has since received but three years' schooling, to under- 
take, without any assistance, to publish to the world a 
work of any kind. It is but a few years since I began 
to speak the English language. An unexpected oppor- 
tunity occurred of submitting my manuscript to a friend, 
who has kindly corrected all serious grammatical errors, 
leaving the unimportant ones wholly untouched, that 
my own style may be exhibited as truly as possible. 
The public and myself are indebted to him for his 
kind aid, and he has my most sincere thanks. The 
language, (except in a few short sentences,) the plan, 
and the arrangement are all my ownj and I am 
wholly responsible for all the statements, and the 
remaining defects. My work is now accomplished ; 
and I am too well aware of the many faults which are 
still to be found therein. Little could I imagine, that I 
should have to contend with so many obstacles. All 
along, have I felt my great deficiency ; and my inade- 
quacy for such an undertaking. I would fain hope, 
however, that the kind Reader will throw the mantle of 

charity over errors of every kind. I am a stranger in a 

9 



X A WORD TO THE READER. 

strange land I And often, when the sun is sinking in 
the western sky, I think of my former home j my heart 
yearns for the loved of other days, and tears flow 'ike 
the summer rain. How the heart of the wanderer and 
pilgrim, after long years of absence, beats, and his eyes 
fill, as he catches a glance at the hills of his nativity, 
and reflects upon the time when he pressed the lips of 
a mother, or sister, now cold in death. Should I live, 
this painful pleasure will yet be mine. " Blessed be the 
Lord, who hath helped me hitherto.'''' 

KAH-GE-GA-GAH-BOWH, 

ALIAS 

GEORGE COPWAY. 
July 1847. 



THE LIFE OF KAH-GE-GA-GAH-BOWH, 



CHAPTER I. 

The Christian will no doubt feel for my poor people, 
when he hears the story of one brought from that 
unfortunate race called the Indians. The lover of 
humanity will be glad to see that that once powerful 
race can be made to enjoy the blessings of life. 

What was once impossible — or rather thought to be — 
is made possible through my experience. I have made 
many close observations of men, and things around me ; 
but, I regret to say, that I do not think I have made as 
good use of my opportunities as I might have done. 
It will be seen that I know but little — yet how pre- 
cious that little ! — I would rather lose my right hand 
than be deprived of it. 

I loved the woods, and the chase. I had the nature 
for it, and gloried in nothing else. The mind for letters 
was in me, hut was asleep^ till the dawn of Christianity 
arose, and awoke the slumbers of the soul into energy 
and action. 

You will see that I served the imaginary gods of my 
poor blind father. I was out early and late in quest of 
the favors of the Mon-e-doos (spirits,) who, it w^as said, 
were numerous — who filled the air ! At early dawn I 



12 THE LIFE OF 

watched the rising of the palace of the Great Spirit — 
the sun — who, it w^as said, made the world ! 

Early as I can recollect, I was taught that it was the 
gift of the many spirits to be a good hunter and warrior ; 
and much of my time I devoted in search of their 
favors. On the mountain top, or along the valley, or 
the water brook, I searched for some kind intimation 
from the spirits who made their residence in the noise 
of the waterfalls. 

I dreaded to hear the voice of the angry spirit in the 
gathering clouds. I looked with anxiety to catch a 
glimpse of the wings of the Great Spirit, who shrouded 
himself in roUing white and dark clouds — who, with his 
wings, fanned the earth, and laid low the tall pines and 
hemlock in his course — who rode in whirlwinds and 
tornadoes, and plucked the trees from their woven 
roots — who chased other gods from his course — who 
drove the Bad Spirit from the surface of the earth, down 
to the dark caverns of the deep. Yet he was a kind 
spirit. My father taught me to call that spirit Ke-sha- 
mon-e-doo — Benevolent spirit — for his ancestors taught 
him no other name to give to that spirit who made the 
earth, with all its variety and smiling beauty. His 
benevolence I saw in the running of the streams, for 
the animals to quench their thirst and the fishes to Uve ; 
the fruit of the earth teemed wherever I looked. Every 
thing I saw smilingly said Ke-sha-mon-e-doo nin-ge-oo- 
she-ig — the Berievolent spirit made me. 

Where is he ? My father pointed to the sun. What 
is his will concerning me, and the rest of the Indian 
race ? This was a question that I found no one could 



KAH-GE-GA-GAH-BOWH. 13 

answer, until a beam from heaven shone on my pathway, 
which was very dark, when first I saw that there was a 
true heaven — not in the far-setting sun, where the Indian 
anticipated a rest, a home for his spirit — but in the 
bosom of the Highest. 

I view my Hfe like the mariner on the wide ocean, 
without a compass, in the dark night, as he watches the 
heavens for the north star, which his eye having 
discovered, he makes his way amidst surging seas, and 
tossed by angry billows into the very jaws of death, till 
he arrives safely anchored at port. I have been tossed 
with hope and fear in this life ; no star-light shone on 
my way, until the men of God pointed me to a Star in 
the East, as it rose with all its splendor and glory. P 
was the Star of Bethlehem. I could now say in the 
language of the poet — 

" Once on the raging seas I rode, 

The storm was loud, the night was dark; 

The ocean yawned, and rudely blowed 

The wind that tossed nny foundering bark." 

Yes, I hope to sing some day in the realms of bliss — 

*' It was my guide, my light, my all ! 

It bade my dark foreboding cease; 
And through the storm and danger's thrall, 

It led me to the port of peace." 

I have not the happiness of being able to refer to 
written records in narrating the history of my fore- 
fathers; but I can reveal to the world what has long 
been laid up in my memory ; so that when "I go the 
way of all the earth," the crooked and singular paths 
which I have made in the world, may not only be a 



14 THE LIFE OF 

warning to others, but may inspire them with a trust in 
God. And not only a warning and a trust, but also 
that the world may learn that there once lived such a 
man as Kah-ge-ga-gah-bowh, when they read his griefs 
and his joys. 

My parents were of the Ojebwa nation, who lived on 
the lake back of Cobourg, on the shores of Lake Ontario, 
Canada West. The lake was called Rice Lake, where 
there was a quantity of wild rice, and much game of 
different kinds, before the whites cleared away the 
woods, where the deer and the bear then resorted. 

My father and mother were taught the religion of their 
nation. My father became a medicine man in the early 
part of his life, and always had by him the implements 
or war, which generally distinguish our head men. 
He was a good hunter as any in the tribe. Very few 
brought more furs than he did in the spring. Every 
spring they returned from their hunting grounds. The 
Ojebwas each claimed, and claim to this day, hunting 
grounds, rivers, lakes, and whole districts of country. 
No one hunted on each other's ground. My father had 
the northern fork of the river Trent, above Bellmont 
lake. 

My great-grandfather was the first who ventured to 
settle at Rice Lake, after the Ojebwa nation defeated 
the Hurons, who once inhabited all the lakes in West- 
ern Canada, and who had a large village just on the top 
of the hill of the Anderson farm, (which was afterwards 
occupied by the Ojebwas,) and which furnished a 
magnificent view of the lakes and surrounding coun- 
try. He was of the Crane tribe, i. e. had a crane for 



KAH-GE-GA-GAH-BOWH. 15 

tetein — coat of arms — which now forms the totem of the 
villagers, excepting those who have since come amongst 
us from other villages by intermarriage, for there was a 
law that no one was to marry one of the same totem, for 
all considered each other as being related. He must 
have been a daring adventurer — a warrior — for no one 
would have ventured to go and settle down on the land 
from which they had just driven the Hurons, whom the 
Ojebwas conquered and reduced, unless he was a great 
hero. It is said that he lived about the islands of Rice 
Lake, secreting himself from the enemy for several years, 
until some others came and joined him, when they 
formed a settlement on one of the islands. He must 
have been a great hunter, for this was one of the princi- 
pal inducements that made him venture there, for there 
must have been abundance of game of every kind 
The Ojebwas are called, here and all around, Massis- 
suagays, because they came from Me-sey Sah-gieng, at 
the head of Lake Huron, as you go up to Sault St. Marie 
falls. 

Here he lived in jeopardy — with his life in his hand — 
enduring the unpleasant idea that he lived in the land 
of bones — amidst the gloom, which shrouded the once 
happy and populous village of the Hurons ; here their 
bones lay broad-cast around his wigwam ; where, 
among these woods once rang the w^ar cry of the Hu- 
rons, echoing along the valley of the river Trent, but 
whose sinewed arms now laid low, with their badges 
and arms of war, in one common grave, near the resi- 
dence of Peter Anderson, Esq. Their graves, forming 
a hillock, are now all that remain of this once powerful 



16 THE LIFE OF 

nation. Their bones, gun barrels, tomahawks, war 
spears, large scalping knives, are yet to be found there. 
This must have taken place soon after the formation of 
the settlement in Quebec. • 

The Crane tribe became the sole proprietors of this 
part of the Ojebwa land ; the descendants of this tribe 
will continue to wear the distinguishing sign ; except 
in a few instances, the chiefs are of this tribe. 

My grandfather lived here about this time, and held 
some friendly intercourse with the whites. My father 
here learned the manners, customs, and worship of the 
nation. He, and others, became acquainted with the 
early settlers, and have ever been friendly with the 
whites. And I know the day when he used to shake 
'he hand of the white man, and, very friendly^ the 
white man would say, " take some whiskey. "^^ When 
he saw any hungering for venison, he gave them to eat ; 
and some, in return for his kindness, have repaid him 
after they became good and great farmers. 

My mother was of the Eagle tribe ; she was a sensi- 
ble woman ; she was as good a hunter as any of the In- 
dians ; she could shoot the deer, and the ducks flying, 
as well as they. Nature had done a great deal for her, 
for she was active ; and she was much more cleanly 
than the majority of our w^omen in those days. She 
lived to see the day when most of her children w^ere 
given up to the Lord in Christian baptism ; while she 
experienced a change of heart, and the fulness of God 
in man, for she lived daily in the enjoyment of God's 
favors. I will speak more of her at a proper time, re- 
specting her life and happy death. 



KAH-GE-GA-GAH-BOWH. 17 

My father still lives ; he is from sixty-five to seventy 
years old, and is one of the chiefs of Rice Lake Indian 
Village. He used to love fire-water before he was con- 
verted to God, but now lives in the enjoyment of reli- 
gion, and he is happy without the devil's spittal — whis- 
Izey. If Christianity had not come, and the grace of 
God had not taken possession of his heart, his head 
would soon have been laid low beneath the fallen leaves 
of the forest, and I, left, in my youthful days, an orphan. 
But to God be all the praise for his timely deUverance. 

The reader will see that I cannot boast of an exalted 
parentage, nor trace the past history to some renowned 
warrior in days of yore ; but let the above suffice. My 
fathers were those who endured much ; who first took 
possession of the conquered lands of the Hurons. 

I was born mnature^s wide domain ! The trees were 
all that sheltered my infant limbs — the blue heavens all 
that covered me. I am one of Nature's children ; 1 
have always admired her ; she shall be my glory ; her 
features — her robes, and the wreath about her brow — 
the seasons — her stately oaks, and the evergreen — her 
hair — ringlets over the earth, all contribute to my endur- 
ing love of her ; and wherever I see her, emotions of 
pleasure roll in my breast, and swell and burst like 
waves on the shores of the ocean, in prayer and praise 
to Him who has placed me in her hand. It is thought 
great to be born in palaces, surrounded with wealth 
— but to be born in nature's wide domain is greater 
still! 

I was born sometime in the fall of 1818, near the mouth 
of the riverTrent, called in our language, Sah-ge-dah-we- 

2* 



18 THE LIFE OF 

ge-wah-noong, while my father and mother were attend- 
ing the annual distribution of the presents from the govern- 
ment to the Indians. I was the third of our family ; a 
brother and sister being older, both of whom died. My 
brother died without the knowledge of the Saviour, but 
my sister experienced the power of the loving grace of 
God. One brother, and two step-brothers, are still 
alive. 

I remember the tall trees, and the dark w^oods — the 
sw^amp just by, where the little wTen sang so melodiously 
after the going down of the sun in the west — the current 
of the broad river Trent — the skipping of the fish, and 
the noise of the rapids a little above. It was here I first 
saW' the light ; a little fallen down shelter, made of ever- 
greens, and a few dead embers, the remains of the last 
fire that shed its genial warmth around, were all that 
marked the spot. When I last visited it, nothing but 
fur poles stuck in the ground, and they w^ere leaning on 
account of decay. Is this dear spot, made green by the 
tears of memory, any less enticing and hallowed than 
the palaces where princes are born ? I would much 
more glory in this birth-place, with the broad canopy of 
heaven above me, and the giant arms of the forest trees 
for my shelter, than to be born in palaces of marble, 
stud ed with pillars of gold! Nature will be nature 
stir w^hile palaces shall decay and fall in ruins. Yes, 
Niagara will be Niagara a thousand years hence! the 
rainbow, a wreath over her brow, shall continue as long 
as the sun, and the flowing of the river! While the 
work of art, however impregnable, shall in atoms fall. 

Our wigwam we always carried with us wherever we 



KAH-GE-GA-GAH-BOWH. 19 

went. It was made in the following manner : Poles 
were cut about fifteen feet long ; three with crotches at 
the end, which were stuck in the ground some distance 
apart, the upper ends meeting, and fastened with bark ; 
and then other poles were cut in circular form and bound 
round the first, and then covered with plaited reeds, or 
sewed birch bark, leaving an opening on top for the 
smoke to escape. The skins of animals formed a cover- 
ing for a gap, which answered for a door. The family 
all seated tailor- fashion on mats. In the fall and win- 
ter they were generally made more secure, for the pur- 
pose of keeping out the rain and cold. The covering 
of our wigwam was always carried by my mother, when- 
ever we went through the woods. In the summer it 
was easier and pleasanter to move about from place to 
place, than in the winter. In the summer we had birch 
bark canoes, and with these we travelled very rapidly 
and easily. In the winter every thing was carried upon 
the back. I have known some Indians to carry a whole 
deer — not a small one, but a buck. If an Indian could 
lift up his pack off the ground by means of his arms, it 
was a good load, not too light nor too heavy. I once 
carried one hundred and ninety-six weight of flour, 
tw^elve pounds of shot, five pounds of coffee, and some 
sugar, about a quarter of a mile, without resting — the 
flour was in two bags. It felt very heavy. This was 
since I travelled with the missionaries, in going over 
one of the portages in the west. 

Our summer houses were made like those in gardens 
among the whites, except that the skeleton is covered 
with bark. 



20 THE LIFE OF 

The hunting grounds of the Indians were secured by 
right, a law and custom among themselves. No one 
was allowed to hunt on another^s land, without invita- 
tion or permission. If any person was found trespassing 
on the ground of another, all his things were taken from 
him, except a handful of shot, pow'der sufficient to serve 
him in going straight home, a gun, a tomahawk, and a 
knife ; all the fur, and other things, were taken from 
him. If he were found a second time trespassing, all 
his things were taken away from him, except food suf- 
ficient to subsist on while going home. And should he 
still come a third time to trespass on the same, or 
another man's hunting grounds, his nation, or tribe, are 
then informed of it, who take up his case. If still he 
disobey, he is banished from his tribe. 

My father's hunting ground was at the head of Crow 
River, a branch of the River Trent, north of the Prince 
Edward District, Canada West. There are two branches 
to this river — one belongs to George Poudash, one of 
the principal chiefs of our nation ; the other to my father; 
and the Crow River belongs to another chief by the 
name of John Crow. During the last war the Indians 
did not hunt or fish much for nearly six years, and at 
the end of that time there were large quantities of bea- 
ver, otter, minks, lynx, fishes, &c. 

These hunting grounds abound with rivers and lakes ; 
the face of the country is swampy and rocky ; the deer 
and the bear abound in these woods ; part of the sur- 
rendered territory is included in it. In the year 1818, 
1,800,000 acres of it were surrendered to the British 
government. For how much, do you ask ? For 



KAH-GE-GA-GAH-BOWH. 21 

1^2,960 per annum! What a great sum for British 
generosity ! 

Much of the back country still remains unsold, and I 
hope the scales will be removed from the eyes of my 
poor countrymen, that they may see the robberies per- 
petrated upon them; before they surrender another foot 
of territory. 

From these lakes and rivers come the best furs that 
are caught in Western Canada. Buyers of fur get large 
quantities from here. They are then shipped to New 
York city, or to England. Whenever fruit is plenty, 
bears are also plenty, and there is much bear hunting. 
Before the whites came amongst us, the skins of these 
animals served for clothing ; they are now sold from 
three to eight dollars apiece. 

My father generally took one or two families with 
him when he went to hunt ; all were to hunt, and place 
their gains into one common stock till spring, (for they 
were often out all winter,) when a division took place. 



CHAPTER II. 

In the fall we gathered the wild rice, and in the 
winter w^e were in the interior. Some winters we 
suffered most severely, on account of the depth of snow, 
and the cold ; our wigwams were often buried in snow. 
We not only suffered from the snow and the cold, but 
from hunger. Our party would be unable to hunt, and 
being far from the white settlements, we were often in 



22 THE LIFE OF 

want of food. I will narrate a circumstance of our 
sufferings, when I come to speak of the actual condi- 
tion of our people, before Christianity was introduced 
among us, which, when I think of it, I cannot but bless 
God for his preserving kindness to us, in sparing us to 
hear his blessed word. 

vSoon after being Christianized, my father and another 
Indian, by the name of Big John, and myself, went 
out hunting , my father left his family near the mission 
station, living in the wigwam. While we were out on 
the hunting grounds, we found out that some Indians 
had gone before us on the route up the river, and every 
day we gained upon them : their tracks were fresh. 
The river and the lakes were frozen, and we had to 
walk on the ice. For some days together we did not 
fire a gun, for fear they would hear it and go from us, 
where we could not find them. At length we found 
them by the banks of the river, they were Nah-doo- 
ways or Mohawks, from Bay Quinty; they were seven 
of them, tail fellows. We shook hands with them : 
they received us kindly. My father had determined to 
take all they had, if we should overtake them. After 
they gave us a good dinner of boiled beaver, my father 
stepped across the fire and ripped open two packs of 
beaver furs, that were just by him. He said to them 
" We have only one custom among us, and that is well 
known to all ; this river, and all that is in it are mine : 
I have come up the river behind you, and you appear 
to have killed all before you. This is mine, and this is 
mine," he said, as he touched with the handle of his 



KAH-GE-GA-GAH-BOWH. 23 

tomahawk each of the packs of beaver, otter, and musk- 
rat skins. I expected every moment to see my father 
knocked down with a tomahawk, but none dared touch 
him ; he counted the skins and then threw them across 
the fire-place to us. After this was done, the same 
thing took place with the guns ; only one w^as left them 
to use on their way home. He talked to them by 
signs, and bade them, as the sailors say, " weigh anchor 
and soon be under way ;" they left, and we took pos- 
session of the temporary wigwam they had built. We 
never saw them afterwards on our hunting grounds, 
though some of them have been there since. 

My father was ever kind and affectionate to me, par- 
ticularly after the death of my brother, which was occa- 
sioned by the going off of a gun, the load passing 
through the arm, and so fractured it that it soon mortified 
and caused his death. He believed in persuasion ; I 
know not that he ever used harsh means, but would 
talk to me for hours together. As soon as it was dark 
he would call me to his side and begin to talk, and tell 
me that the Great Spirit would bless me with a long life 
if I should love my friends, and particularly the aged 
He would always take me with him when going any 
where near, and I learned his movements, for I watched 
him going through the woods. Often would he tell me 
that when I should be a man that I must do so, and so, 
and do as he did, while fording the rivers, shooting the 
deer, trapping the beaver, etc., etc. I ahvays imitated 
him while I was a hunter. 

My mother was also kind and affectionate ; she seem- 
ed to be happy when she saw us enjoying ourselves by 



24 THE LIFE OF 

her; often she would not eat much for clays together ^ 
she would leave all for us! She was an industrious 
woman ; in the spring she made more sugar than any 
one else ; she was never idle while the season for ga- 
thering wild rice lasted. 

I was taught early to hunt the deer. It was a part of 
our father's duty to teach us how to handle the gun as 
well as the bow and arrow. I was early reminded to 
hunt for myself; a thirst to excel in hunting began to 
increase ; no pains were spared, no fatigue was too 
great, and at all seasons I found something to stimulate 
me to exertion, that I might become a good hunter. 
For years I followed my father, observed how he ap- 
proached the deer, the manner of getting it upon his 
shoulders to carry it home. The appearance of the 
sky, the sound of the distant water-falls in the morning, 
the appearance of the clouds and the winds, were to 
be noticed. The step, and the gesture, in travelling in 
search of the deer, were to be observed. 

Many a lecture I received when the deer lay bleeding 
at the feet of my father ; he would give me an account 
of the nobleness of the hunter's deeds, and said that I 
should never be in want whenever there was any game, 
and that many a poor aged man could be assisted by 
me. *' If you reverence the aged, many will be glad to 
hear of your Jiame,^^ were the words of my father. 
" The poor man will say to his children, ' my children, 
let us go to him, for he is a great hunter, and is kind to 
the poor, he will not turn us away empty.' The Great 
Spirit, who has given the aged a long life, will bless 
you. You must never laugh at any suffering object, for 



KAH-GE-GA-GAH-BOWH. 25 

you know not how soon you may be in the same conai- 
tion : never kill any game needlessly." Such was his 
language when we were alone in the woods. Ah! 
the3 were lessons directed from heaven. 

In the spring but few deer were killed, because the) 
were not in good order, the venison being poor, and the 
skin so thin, that it was no object to kill them. To 
hunt deer in the summer was my great delight, which 1 
did in the following manner : — During the day I looked 
for their tracks, as they came on the shore of the lake or 
river during the night ; they came there to feed. If 
they came on the bank of the river, I lighted pitch pine, 
and the current of the river took the canoe along the 
shore. My lantern was so constructed that the light 
could not fall on one spot, but sweep along the shore. 
The deer could see the light, but were not alarmed by 
it, and continued feeding on the weeds. In this way, 
I have approached so close that I could have reached 
them with my paddle. In this manner our forefathers 
shot them, not w^ith a gun, as I did, but with the bow 
and arrow. Bows were made strong enough, so that 
the arrows might pierce through them. 

Another mode of hunting on the lakes, preferred by 
some, is shooting without a light. Many were so expert, 
and possessed such an accuracy in hearing, that they 
could shoot successfully in the dark, with no other guide 
than the noise of the deer in the water ; the position of 
the deer being well known, in this way, the darkest 
night. T will here relate an occurrence which took place 
in 1834. My father and I were hunting on the river 
Trent, in the night; after we had shot two deer, and 

3 



26 THE LIFE OF 

Wihile returning homewards, we heard the noise of 
a deer's footsteps. The night was dark as pitch. 
We approached the deer. I asked ray father at what 
part of the animal I shoald aim. He repUed, " at the 
head or neck." I poised my gun and fired ; hearing 
no noise, I concUided that my game was sure. I 
lighted some pitch pine and walked towards the spot 
from which the noise had come. The deer lay dead 
and bleeding. On examination I found that 1 had shot 
it just below the ear. In the fall of the year, also, I 
was accustomed to hunt ; the meat was very fine, and 
the skins, (from which our moccasons were made,) 
were much thicker at this season. Those that could 
track the deer on fallen leaves and shoot one each day, 
were considered first rate hunters. The fall is the best 
time to determine the skill of the huntsman. 

Of all animals the bear is the most dangerous to hunt. 
I had heard so many stories about its cunning that I 
dreaded to meet one. One day a party of us were 
going out to hunt the bear, just below Crooke's rapids. 
After we had made a temporary place to stay for several 
days, we marched in file ; after a while we halted, each 
took a different direction. My father said, " my son 
you had better loiter behind the rest. Do not go far, 
for you may lose yourself." We parted — I took my 
course, and the rest theirs. I trembled for fear I 
should see what I was hunting for ! I went only where 
I least expected to see a bear, and every noise I heard 
in the woods, I thought must be one. As I stood on 
an old mossy log, there was such a crack on the side 
of the hill that my heart leaped within me. As I turned 



KAH-GE-GA-GAH-BOWH. 27 

and laoked, there was a large bear running towards 
me ! I hid myself behind a tree ; but on he came ; I 
watched him ; he came like a hogshead rolling down 
hill ; there were no signs of stopping ; when a few feet 
from me, I jumped aside, and cried Yah! (an excla- 
mation of fear.) I fired my gun without taking sight; 
in turning suddenly to avoid me, he threw up the earth 
and leaves ; for an instant I was led to believe that the 
bear was upon me. I dropped my gun and fell back- 
wards, while the bear lay sprawling just by me. Having 
recovered, I took up my gun and went a few feet from 
where 1 fell, and loaded my gun in a hurry. I then 
sought for a long pole, and with it, I poked it on its 
side, to see if it was really dead. It did not move, it 
was dead ; but even then I had not courage to go and 
touch it with my hands. When all was over, and I had 
told my father I had killed a bear, I felt as though my 
little leggings could hardly contain me. In examining 
it, I found the ball had gone through its heart. 

Bear meet is like pork. It can be kept a long time 
when cured. For some weeks together this was the 
only kind of food we used to eat. 

The oil of the bear is used for various purposes. 
One use is, to prevent the falling out of the hair. The 
apothecaries buy it from the Indians for about five 
dollars a gallon. 

The skins of bears are what our forefathers wore, 
before the white people came amongst us, as blankets ; 
but now land-sharks, called traders, buy them from the 
Indians for a mere trifle. 

I loved to hunt the bear, the beaver, and the deer ; 



28 THE LIFE OF 

but now, the occupation has no charms for me. I will 
now take the goose quil, for my how^ and its point for 
my aiTow. If perchance I may yet speak, when my 
poor aching head lies low in the grave ; when the hand 
that wrote these recollections shall have crumbled into 
dust ; then these pages will not have been written in 
vain. 

" O ! Land of rest for thee I sigh — 

When will the season come, 
When I shall lay my armor by, 

And dwell in peace at home." 

The beaver was hunted in the spring and fall. They 
were either trapped or shot. Among all the animals 
that live in the water, the beaver is of the kindest dis- 
position, when tamed ; it is a very cleanly animal ; 
sits on its bi-oad tail on the ground while feeding ; feeds 
all night, and sleeps most of the day. The beaver 
skin was once worth from eight to ten dollars apiece, 
or four dollars per pound. 

The otter, too, is much valued. The whites buy the 
skins, and make caps of them. They are mostly caught 
in traps. In the fall and spring they are always on the 
move. 

The otter is a greedy animal ; it can be tamed, but 
when hungry becomes cross, and often bites. If it be 
a half a mile off, it will scent any food preparing in the 
wigwam. 

When about five years old, I commenced shooting 
birds, with a small bow and arrow. I have shot many 
a bird, but am no more a marksman. I used to feel 
proud when I used to carry home my own game. The 



KAH-GE-GA-GAH-BOWH. 29 

first thing that any of the hunters shot, was cooked by 
the grand-father and grand-mother, and there was great 
rejoicing, to inspire the youthful hunter with fresh ardor. 
Day after day I searched for the grey squirrel, the wood- 
pecker, the snipe, and the snow bird, for this was all 
my employment- 

The gun was another instrument put into my hands, 
which I was taught to use both carefully and skilfully. 
Seldom do accidents occur from the use of fire arms 
among our people. I delighted in running after the 
deer, in order to head and shoot them. It was a well 
known fact that I ranked high among the hunters. I 
remember the first deer I ever shot, it was about one 
mile north of the village of Keene. The Indians, as 
has just been said, once had a custom, which is now 
done away, of making a great feast of the first deer that 
a young hunter caught: the young hunter, however, 
was not to partake of any of it, but wait upon the others. 
All the satisfaction he could realize, was to thump his 
heels on the ground, while he and others were singing 
the following hunter's song : 

" Ah yah ba wah, ne gah me koo nah vah ! 
Ah yah wa seeh, ne gah me koo nah nah."* 

The fattest of the bucks I'll take, 
The choicest of all animals I'll take 

In the days of our ignorance we used to dance around 
the fire. I shudder when I think of those days of our 
darkness. I thought the Spirit would be kind to me if 

*These lines are sung over and over again, for about half an 
hour. 

3* 



30 THE LIFE OF 

I danced before the old men; and day after day, or 
night after night, I have been employed with others in 
this way. I thank God that those days will never 
return. 



CHAPTER III. 

The Ojebwas, as well as many others, acknowledged 
that there was but one Great Spirit, who made the 
world ; they gave him the name of good or benevolent ; 
kesha is benevolent, monedoo is spirit ; Ke-sha mon-e- 
doo. They supposed he Uved in the heavens ; but the 
most of the time he was in the Sun. They said it was 
from him they received all that was good through life, 
and that he seldom needs the offering of his Red chil- 
dren, for he was seldom angry. 

They also said he could hear all his children, and see 
them. He was the author of all things that they saw, 
and made the other spirits that were acknowledged by 
the Ojebwas. It was said that these other spirits took 
special care of the various departments of nature. 
The god of the hunter was one who presided over the 
animals; the god of war was one who controlled the 
destinies of men ; the god of medicine was one who 
presided over the herbs of the earth. The fishes had 
theirs, and there was another over the moon and stars ! 

" Millions of spiritual creatures walk the earth 
Unseen, both when we sleep and when we wake." 

There was one unappeasable spirit, called Bad Spirit, 



TfAH-GE-GA-GAH-BOWH. 31 

Mah-je-mah-ne-doo. He, it was thought, lived under 
the earth ; and to him. was attributed all that was not 
good, bad luck, sickness, even death. To him they 
offered sacrifices more than to any other spirit, things 
most dear to them. There were three things that were 
generally offered to the Bad Spirit, viz. a dog, whiskey 
and tobacco, a fit offering, with the exception of the poor 
dog. The poor dog was painted red on its paws, with 
a large stone and five plugs of tobacco tied about its 
neck; it was then sunk in the water; while the beating 
of the drum took place upon the shore, and words were 
chanted to the Bad Spirit. 

The whiskey was thus offered to the Bad Spirit ; — 
When the Indians were seated around the wigwam, or 
on the grass, and the person who deals out the whiskey 
had given all the Indians a dram, then the devil was to 
have his share ; it was poured on the ground, and if it 
went down quickly, it was thought he accepted the 
offering. 

Fire water was sometimes poured out near the head 
of the graves of the deceased, that their spirits might 
drink with their former friends. I have often seen them 
sit around the grave, and, as they drank, make mention 
of the name of their dead, and pour some whiskey on 
the ground 

Our religion consisted in observing certain ceremonies 
every spring. Most of the Ojebwas around us used to 
come and worship the Great Spirit with us at Rice Lake. 
At this festival a great many of the youth were initiated 
into the medical mysteries of the nation. We were 
taught the virtues of herbs, and the various kinds of 



32 ' THE LIFE OF 

minerals used in our medicine. I will here describe the 
Me-tae-we-gah-mig or Grand Medicine Lodge. It was 
a wigwam 150 feet long and 15 feet wide. The clan 
of medicine men and women alone were allowed to be 
inside, at each sitting, with their medicine badge, on 
each side of the wigwam. Then there were four old 
men who took the lead in singing, and beating the drum, 
as they stood near the centre. Before them were a com- 
pany who were to take degrees. There were four grades 
in the institution; and, as I have thought, somewhat simi- 
lar to the Masonic institution. 

After the singing commenced, the whole company 
arose and danced, as they moved from one end of the 
wigwam to the other. As they go round, one-half of 
them cast their heads down upon their bosoms, as if af- 
fected by the medicine, which was kept in small skins, 
and which they pretended to thrust at each other ; this 
was done to deceive the ignorant. These forms were 
continued several days. The party to be made medi- 
cine men and women, looked on in the mean time, to 
see what they would have to do themselves. Then 
they are taken to another place with our medicine men, 
and are taught the science of medicine. After receiving 
instructions, another day was allotted to give them in- 
struction on morality. They were advised on various 
subjects. All were to keep silence, and endeavor to 
retain what they were taught. I will here give some 
of the sayings of our medicine men : 

" If you are a good hunter, warrior, and a medicine 
man, when you die, you will have no difficulty in getting 
to the far west in the spirit land." 



KAH-GE-GA-GAH-BOWH. 33 

" Listen to the words of your parents, never be impa- 
tient, then the Great Spirit will give you a long life." 

" Never pass by any indigent person without giving 
him something to eat. Owh wah-yah-bak-mek ke-gah- 
shah-wa-ne-mig — the spirit that sees you will bless you." 

" If you see an orphan in want, help him ; for you will 
be rewarded by his friends here, or thanked by his parents 
in the land of spirits." 

" If you own a good hunting dog, give it to the first 
poor man who really needs it." 

" When you kill a deer, or bear, never appropriate it 
to yourself alone, if others are in want; never withhold 
from them what the Great Spirit has blessed you with." 

a When you eat, share with the poor children who 
are near you, for when you are old they will administer 
to your wants." 

" Never use improper medicine to the injury of 
another, lest you yourself receive the same treatment." 

" When an opportunity offers, call the aged together, 
and provide for them venison properly cooked, and give 
them a hearty welcome ; then the gods that have favor- 
ed them will be your friends." 

These are a few specimens of the advice given by our 
fathers, and by adhering to their counsels the lives, 
peace, and happiness of the Indian race were secured ; 
for then there was no whiskey among them. ! that 
accursed thing. ! why did the white raan give it to 
my poor fathers ? None but fiends in human shape could 
have introduced it among us. 

I recollect the day when my people in Canada were 
both numerous and happy ; and since then, to my sor- 



34 THE LIFE OF 

row, they have faded away like frost before the heat of 
the sun! Where are now that once numerous and 
happy people ? The voice of but few is heard. 

When I think of them, I feel pained to know that 
many have fallen a prey to its soul and body-destroy- 
ing influence. I could adopt the language of the poet: 

I will go to my tent and lie down in despair, 

I will paint me with black, and sever my hair, 

I will sit on the shore where the hnrricane blows, 

And relate to the God of the tempest my woes ; 

For my kindred are gone to the mounds of the dead, 

But they died not of hunger nor wasting decay, 

For the drink of the white man hath swept them away." 

The Ojebwa nation, that unconquered nation, has 
fallen a prey to the withering influence of intemperance. 
Their buoyant spirits could once mount the air as on the 
wings of a bird. Now they have no spirits. They are 
hedged in, bound, and maltreated, by both the Ameri- 
can and British governments. They have no other 
hope, than that at some day they will be relieved from 
their privations and trials by death. The fire-water has 
rolled towards them like the waves of the sea. Alas ! 
alas ! my poor people ! The tribe became dissipated, 
and consequently improvident, and often suffered in- 
tensely. 

It was in visiting the interior that we always suffered 
most. I will here narrate a sinj^le circumstance which 
will convey a correct idea of the sufferings to which the 
Indians were often exposed. To collect furs of different 
kinds for the traders, we had to travel far into the woods 
and remain there the whole winter. Once we left Rice 



KAH-GE-GA-GAH-BOWH. 35 

Lake in the fall, and ascended the /iverin canoes, above 
Bellnaont Lake. There were hve families about to 
hiinl wiih ray father, on his grounds. The winter be- 
gar to set in, and the river having frozen over, we left 
the canoes, the dried venison, the beaver, and someflour 
and pork ; and w^hen we had gone farther north, say about 
sixty miles from the whites, for the purpose of hunting, 
the snow fell for five days in succession to such a depth 
that it was impossible to shoot or trap anything. Our 
provisions were exhausted, and we had no means to 
procure any more. Here we were. The snow about 
five feet deep ; our wigwam buried ; the branches of the 
trees falling around us, and cracking from the weight 
of the snow. 

Our mother boiled birch bark for my sister and my- 
self, that we might not starve. On the seventh day 
some of them were so weak that they could not raise 
themselves, and others could not stand alone. The) 
could only crawl in and out of the wigwam. We 
parched beaver skins and old moccasons for food. On 
the ninth day none of the men were able to go abroad, 
except my father and uncle. On the tenth day, still 
being without food, those only who were able to walk 
about the wigwam were my father, my grand-mother, 
my sister, and myself. how distressing to see the 
starving Indians lying about the wigwam with hungry 
and eager looks ; the children would cry for something 
to eat. My poor mother would heave hitter sighs of 
despair^ the tears falling from her cheeks profusely as 
she kissed us. Wood, though plenty, could not be ob- 
tained, on account of the feebleness of our limbs. 



THE LIFE OF 



My father, at times, would draw near the fire, and 
rehear-se some prayer to the gods. It appeared to him 
that there was no way of escape ; the men, women 
and children dying; some of them were speechless. 
The wigwam w^as cold and dark, and covered with 
snow. On the eleventh day, just before daylight, my 
father fell into a sleep ; he soon awoke and said to me, 
" My son, the Great Spirit is about to bless us ; this 
night in my dream I saw a person coming from the east, 
■walking on the tops of the trees. He told me that we 
should obtain two beavers this morning about nine 
o'clock. Put on your moccasons and go along with me 
to the river, and we will hunt the beaver, perhaps for 
the last time." I saw that his countenance beamed 
with delight; he was full of confidence. I put on my 
moccasons and carried my snow shoes, staggering 
along behind him, about half a mile. Having made a 
fire near the river, where there was an air hole, through 
which the beaver had come up during the night, my fa- 
ther tied a gun to a stump, with the muzzle towards the 
air hole ; he also tied a string to the trigger, and said 
"should you see the beaver rise, pull the string and 
you will kill it." I stood by the fire with the string in 
my hand. I soon heard a noise occasioned by the blow 
of his tomakawk ; he had killed a beaver, and he 
brought it to me. As he laid it down, he said " then 
the Great Spirit -will not let us die here ;" adding, as 
before, "if you see the beaver rise, pull the string." 
He left me, I soon saw the nose of one ; but I did not 
shoot. Presently another came up ; I pulled the trig- 



KAH-GE-GA-GAH-BOWH. 37 

ger, and off the gun went. I could not see for some 
time for the smoke. My father ran towards me, took 
the two beavers and laid them side by side ; then 
pointing to the sun, said, "Do you see the sun? The 
Great Spirit informed me that we should kill these two 
about this time this morning. We will yet see our re- 
.atives at Rice Lake ; now let us go home and see if 
they are still alive." We hastened home, and arrived 
just in time to save them from death. Since which, w^e 
visited the same spot, the year after the missionaries 
came among us. My father, with feelings of gratitude, 
knelt down on the spot where we had nearly perished 
Glory to God ! But what have I done for him since ? 
Comparatively nothing. We were just at death's door, 
when Christianity rescued us. I have heard of many, 
who have perished in this way, far in the woods. In 
my travels to the west, I have met many whose families 
had perished, and who had themselves merely escaped 
starvation. May God forgive me, for my ingratitude 
and indolence in his blessed cause! 

I will here introduce a favorite w^ar song of the Ojeb- 
w^a nation. It was accompanied by dancing, and an 
occasional war-whoop. At the end of each stanza, a 
warrior rehearsed some former victories, which inspired 
them with ardor for war. Unchristianized Indians are 
often like greedy lions after their prey ; yes, at times, 
they are indeed cruel and blood thirsty. I have met 
with warriors, who, when they had killed their enemies, 
cut open their breasts, took out their hearts, and drank 
their blood ; and all this was out of mere revenge. But 
to the War So?ig, w^hich was first translated for Col 

4 



38 



THE LIFE OF 



McKinney, ^Hhe Indian'' s friend, ^^ on the shore of Lake 
Superior. 

" On that day when our heroes lay low — lay low — 
On that day when our heroes lay low, 
I fought by their side, and thought ere I died, 
Just vengeance to take on the foe — the foe — 
Just vengeance to take on the foe. 

" On that day when our chieftains lay dead — lay dead — 

On that day when our chieftains lay dead, 

I fought hand to hand, at the head of my band, 

And here, on my breast, have I bled — have I bled — 

And here, on my breast, have I bled. 

" Our chiefs shall return no more — no more — 

Our chiefs shall return no more — 

And their brothers in war who can't show scar for scar, 

Like women their fates shall deplore — shall deplore — 

Like women, their fates shall deplore. 

'Five winters in hunting we'll spend— we'll spend — 
Five winters in hunting we'll spend — 
Then our youths grown to men, to the war lead again, 
And our days like our fathers', we'll end — we'll end — 
And our days like our fathers', we'll end.'' 



CHAPTER IV. 

Our people believed much in omens. The barking 
of foxes and of wolves, the bleating of the deer, the 
screeching of owls, bad luck in hunting, the flight of 
uncommon kinds of birds, the moaning noise of a par- 



KAII-GE-GA-GAH-BOWH. 39 

tridge, the noise of a chuck cliack she sey* were omi- 
nous of ill ; the two last were certain omens of death. 
But the sailing of an eagle to and fro, and the noise of 
a raven, were omens of good. 

Dreams, too, were m.uch relied on by our nation. 
They thought the spirits revealed to them what they 
were to do, and what they should be, viz. good hun- 
ters, warriors, and medicine men. I would fast some- 
times two, and sometimes even four dajs. When 
fasting, we were to leave the wigwam early in the 
morning, and travel all day from one place to another, 
in search of the favor of the gods. I was taught to be- 
lieve that the gods would communicate with me, in the 
shape of birds, amimals, etc., etc. When I fell asleep 
in the woods, and dreamed some strange dream, I felt 
confident that it was from the spirits. I will now relate 
what I dreamed when I was but twelve years old, and 
also my father's interpretation of my dream. 

Myself and others were sleeping far from the wig- 
wam, near a large pine. I saw, in my dream, a person 
coming from the east ; he approached, walking on the 
air : he looked down upon me, and said, " Is this 

^'To this bu'd I have given its Indian name, because I have 
not been able to discover it among the collection of the various 
birds in the books and in the museums. It is about the size of 
the smaller kind of parrot. The color of its feathers is like 
those of a jay, having short wings small and broad peak, with 
an upper and lower row of teeth, like a human being. In this 
last respect, it is different from any other bird. It takes its 
name from the sound it utters, viz. chuck, chuck. I hope that the 
celebrated ornithologist Aadabon, to whom I intend to present 
a copy of my work, will throw some light upon this subject. 



40 THE LIFE OF 

where you are ?" I said " yes." *' Do you see this 
pine ?" *' Yes, I see it." " It is a great and high 
tree." I observed that the tree was lofty, reaching 
towards the heavens. Its branches extended over land 
and water, and its roots were very deep. " Look on it 
while I sing, yes, gaze upon the tree." He sang, and 
pointed to the tree ; it commenced waving its top ; the 
earth about its roots was heaved up, and the waters 
roared and tossed from one side of their beds to the 
other. As soon as he stopped singing, and let fall his 
hands, every thing became perfectly still and quiet. 
"Now," said he, "sing the words which I have sung." 
I commenced as follows : — 

" It is I who travel in the winds, 
It is I who whisper in the breeze, 

I shake the trees. 

I shake the earth, 
I trouble the waters on every land." 

While singing, I heard the winds whistle, saw the 
tree waving its top, the earth heaving, heard the waters 
roaring, because they were all troubled and agitated. 
Then said he, "I am from the rising of the sun, I w^ill 
come and see you again. You will not see me often : 
but you will hear me speak." Thus spoke the spirit, 
and then turned away towards the road from which he 
had come. I told my father of my dream, and after 
hearing all, he said, "My son, the god of the winds is 
kind to you ; the aged tree, I hope, may indicate long 
life ; the wind may indicate that you will travel much ; 
the water which you saw, and the winds, will carry 
your canoe safely through the waves." 



KAH-GE-GA-GAH-BO\VH. 41 

I relied much on my dream, for then I knew no 
better. But, however, little reliance can be placed in 
dreams, yet may not the Great Spirit take this method, 
sometimes, to bring about some good result? 

There was no such thing known among our people 
as swearing, or profaning the name of the Great Spirit 
in vain. The whites first taught them to swear. I 
often swore, when I knew not w^hat I said. I have 
seen some white faces with black hearts^ who took delight 
in teaching them to profane the name of God. O 
merciless, heartless, and wicked white men, may a 
merciful God forgive you your enormous turpitude and 
recklessness ! 

There was a custom among- us, before Christianity 
visited us, that when the Ojebwas intended to take a 
general whiskey " spree," several young men were ap- 
pointed by the head chief to collect all the fire arms, 
knives, war-clubs and other weapons, and keep them 
in a secret place, till the Indians had completed their 
frolic. This was done to prevent them from murdering 
each other when intoxicated. By this means many 
lives have been saved ; although many have been 
killed during their drunken fights. They would walk 
very far for a dram of liquor. T once heard of an indi- 
vidual, whom I had seen many times, who would travel 
all day for a single drink of fire-water. When he arrived 
at the trading post, he obtained and guzzled down 
a cup full of whiskey. When the poison had operated, 
he said, that he felt as if his head was going down his 
throat ; and added, " W^hah ! I wish my neck was a 



42 THE LIFE OF 

mile long, so that I might feel and hear the whiskey 
running all the way down !" 

A certain Indian once teased a Mrs. F. for whiskey, 
which he said was to cure his " big toe^^ that had been 
badly bruised the preceding night. Mrs. F. said, *' 1 
am afraid you will drink it." He declared he would 
not drink it ; and after much pleading, she handed him 
some ; he took it, and looking first at his toe, and then 
at the liquor, alternately, all of a sudden he slipped the 
whiskey down his gullet, at the same time exclaiming, 
as he pointed to his toe, " There, whiskey^ go down to 
my poor big toe." 

One of our people, who had much resolution, and 
was determined to seek religion, when he heard that 
the Methodist Indians were not to drink any more fire- 
water, remarked as follows: — 

" Well^ if that is the case, Pll go to-night, and bid 
my old friend wJdskey a final farewell. '''* He went, and 
drank and caroused with his rum-companions all night. 
On the following day, about noon, he came staggering 
towards his wigwam, singing out to all whom he met, 
'^ Me goes to Methodist ; me no drink little more ; me am 
Methodist.''"' He was true to his word, for he drank no 
more, and the Lord blessed him in the forgiveness of 
all his sins. For eighteen years he was a consistent 
Christian, and died last June, with the brightest hopes 
of immortal bliss. Oh ! the heights and depths of the 
goodness and mercy of God ! 

In view of these things, I have often exclaimed from 
the bottom of my heart, in the language of " The 



KAH-GE-GA-GAH-BOWH. 43 

Indian's Regret," and which is the language of all, who 
have been brought from darkness, to the marvelous 
light of the gospel : — 

*' O had our Indian fathers known 

What Prophets told of Christ and heaven ! 

For them, we drop a tear and naourn, 
But weep for joy, our sins forgiven.' 



CHAPTER V. 

The traditions handed down from father to son, were 
held very sacred ; one half of these are not known by 
the white people, however far their researches may have 
extended. There is an unwillingness, on the part of the 
Indians to communicate many of their traditions. The 
only way to come at these is, to educate the Indians, so 
that they may be able to write out what they have heard, 
or may hear, and publish it. Should I be spared till 
next summer, I design to visit my people in the far 
west, and abide with them long enough to learn the rest 
of their traditions, with an account of their migration to 
this country. My own belief is, that they came to this 
country, and fought with the original inhabitants ; and 
having overpowered them, became the owners of the 
soil. I will not now give my reasons for this belief, as 
I expect at some future day to collect all the necessary 
information for this purpose, from histories and disco- 
veries, corroborated by these traditions. My readers 
will then be able to judge whether we are to be identi- 



44 THE LIFE OF 

fied with the dispersed and "lost tribes of Israel." Can 
it be possible, that, had we sprung from any of the 
Hebrew tribes, we should be so completely ignorant of 
a Messiah, a Sabbath, or a single vestige of the Leviti- 
cal Law ? But enough of this for the present. 

As far as I am able to learn, our nation has never 
been conquered ; and have maintained their ground 
wherever they have conquered. The Saxe tribe have 
tried their ingenuity, power and bravery, to drive them 
from the south shore of Lake Superior. The Hiirons 
mustered their vvarriors against the aggressions made by 
the Ojebw^a nation. Their war-canoes were once direct- 
ed against the Ojebwa nation, but they were obhged to 
turn back, and flee for protection, to the Shawnee na- 
tion. The sound of the w^ar whoop which once rang all 
around the shores of Lake Huron, receded, and died 
away on the waters of Sandusky. The arms that once 
wielded the war-club, were strew^ed about their grounds, 
on account of broken treaties made in former days, and 
massacres at the mouth of French river. The Iraquois^ 
who struck terror wherever their mere names w^ere men- 
tioned, also tried to check our progress, after we had 
conquered the Hurons. Their war whoops resounded 
over the dismal regions of the conquered land ; but they 
too shared the same fate. They w^ent as spies as far as 
La Pointe, on the south shore of Lake Superior; but 
not with their armies any farther than Ke-wa-o-non, in 
the copper regions. Here they were massacred by hun- 
dreds, and fell in their canoes at one of the narrow^ 
passes, on their way to the Portage, about fourteen miles 
from the Bay of Aunce. After these fruitless attempts 



KAH-GE-GA-GAH-BOWH. 45 

to drive the Ojebwas from their land, they fought raany 
battles with them in the regions now called Canada 
"West ; but in these they suffered much, and were de- 
feated. It was then, probably, that the Hurons and 
Iraquois leagued together, hoping by their combined 
forces to conquer us. This accounts for the confederacy 
that existed when the whites came among them. 

The migration of the Ojebwas has been traced from 
the upper part of Lake Superior, and even several hun- 
dred miles above its head, along the shore of Lake Su- 
perior, down to Lake Huron, St. Clair, the foot of Lake 
Michigan, north of Lakes Erie and Ontario, and some 
distance down the St. Lawrence. 

They now inhabit a portion of land extending about 
two thousand miles east and west, and from two hun- 
dred and fifty to three hundred miles from north to south. 
They have in each village, a chief who governs them, 
besides a great number of war chiefs. Each village has 
a council of its own, made up of the different tribes,. A 
tribe is a band of Indians whose sign or mark is the 
same ; for example, such as wear the sign of the crane^ 
recognize each other as relatives ; and although each 
village may be composed of different tribes, yet they 
must be of the same nation. 

Councils of peace must be held by two nations. These 
councils are held in high esteem. When two nations 
are at war, if either sues for peace, they hand to each 
other some token, such as a belt of wampum (or beads,) 
or a calumet (a long pipe.) 

There was once a general council held, between the 
Hurons and the Ojebwas ; it was conducted in the fol- 



46 THE LIFE OP 

lowing manner : — They came together near Sault St. 
Marie, and agreed upon a peace for five years. After 
the pipe of peace was prepared, the Ojebwaand Huron 
warriors arranged themselves in two Hnes, on each side 
of their chiefs, and said that they must ascertain whether 
the Great Spirit would approve of their proceedings. 
Two from each nation were chosen ; the Hurons held 
the pipe filled with tobacco, the Ojebwas, the steel, 
flint, and spunk. The steel was then struck against the 
flint, and if, on the first stroke, the spunk was ignited, 
so as to fire the tobacco, and thus enable the warrior to 
draw in, and to emit, a volume of smoke, then the evi- 
dence was complete that the Great Spirit approved af 
their plans and proceedings ; and the whole assembly 
now would set up the most tremendous shout of joy. 
The tw^o nations were successful in this. The shout 
w^as given, peace was secured, and these two powerful 
nations separated for their own homes. For three years 
no dark cloud hung over the two nations. 

The Ojebwas began to trade with the whites at 
Quebec. It usually required all the summer to journey 
from the shore of Lake Superior to that place and back 
again. These were tedious and perilous journeys ; but 
they were determined to obtain '^ the snake which spit 
fire, smoke and death ;" this was their description of a 
gun to their brethren. 

It was during these journeys that forty of them were 
massacred by the Hurons, at the mouth of French 
River, without the least provocation ; plunder alone 
was their object. This, in connection with similar acts, 



KAH-GE-GA-GAH BOWH. 47 

occasioned that war which resulted in their complete 
extermination from Canada by our nation. 

The future state of the Ojebwas, was in the Far 
West. They described that state or country, as being 
full of game, and with trees loaded withfmit of every 
description. 

When an Indian warrior died on the tield of battle, 
his soul, it was said, took its immediate flight to this 
paradise. The souls of those, however, who died in 
other circumstances, it was believed, departed from the 
grave, and journeyed in the ordinary way, although 
unseen by mortals, to this same land. 

There was a difficult bridge near this land, over 
which the soul was to cross. A warrior, hunter, or 
medicine man, would have no difficulty in crossing this 
bri'Jge. Under this bridge was a rapid stream, and he 
who was not a good warrior, hunter or medicine man, 
would either fall into the water, or lose his way, after 
having crossed, in some barren country, where there 
was no game, or fruit, although there might be, occa- 
sionally, a deer, or the like. how barren ! How 
dismal ! A place where distress, want, and despair 
would continue I On the other hand, the favored 
warrior entered the fields of paradise, amidst the shouts 
and welcome of his fellow warriors, w^ho had preceded 
him to this land of plenty. The deer, the moose, the 
elk, and all kinds of animals, fruits, flowers, and the 
singing of birds fill and charm the land. While the 
ever rolling valleys are visited with delightful and re- 
freshing winds. To kill, eat, and shoot, are their only 
employments. No sickness, no fatigue, no death, will 



48 THE LIFE OF 

ever visit them. The valleys and the mountains are to 
be clothed with evergreens. No winter to chill the 
earth. A carnal heaven indeed ! A sensual paradise ! 
Oh ! the credulous and misguided Indian. 

*'Lo! the poor Indian whose untutored mind, 
Sees God in clouds, or hears him in the wind ; 
Whose soul proud science never taught to stray 
Beyond the solar walk or milky way. 
Yet simple nature to his hopes has given, 
Beyond the cloud top'd hill, a humble heaven, 
Some safer world in depths of woods embrace, 
Some distant Island in the watery waste. 
Where slaves once more their native land behold. 
Nor fiends torment, nor Christian thirsts for gold." 

Pope. 

My father often spoke of that country, while I was 
young. He informed me, that if I should become 
a great warrior, a hunter, or a medicine man, I w^ould 
have no difficulty in reaching that happy spot. Little 
then did he know of a heaven revealed in the gospel. 
That heaven, where angels and pure spirits dwell, and 
where we shall see the blessed Jesus as he is, and, 
what is still a greater honor, be like him. 

•• for a thousand tongues to sing " Oh uh pa-gish ke che ingo' dwok, 

Mj great Redeemer's praise ! Neej uh ne she nah baig, 

The glories of mj God and King, Che nuh nuh guh mo tuh wah wod 

The triumphs of his grace ! Ning e zha Mun e-doom. 

" My gracious Master, and my God, " Ning e che Noo sa weej e shin, 

Assist me to proclaim, Che ween duh mah ga yon, 

To spread through all the earth abroad O mah a ne gook kuh me gog 

The honors of thy Name. A zhe wa be ze yun, 

"Jesus! the Name that charms our fears, "Jesus ! kah be 'non duh we 'nung 

Thai bids our sorrows cease ; Kah gah see beeng wa 'nung ; 

Tls music in the sinner's ears, Ka gait 'che me no ne kah 1.0,, 

'Tie life, and health, and peace." Kah noo je mo e nung." 



KAH-GE-GA-GAH-BOWH. 49 

When our warriors were dying, they told their chil- 
dren that they would soon reach the happy country. 
Their eyeballs, rolling in death, were turned tow^ards 
the setting sun. white man ! why did you not tell 
us before, that there was a better heaven than that 
of the Indian's ? Did not the blessed Saviour command, 
" Go ye into all the world and preach the gospel 
to every creature ?" Reader, almost by the door of 
your churches, my forefathers perished for the lack of 
the bread of life, while you have reached out your 
arms, and extended your means for the relief of those 
in distant lands! O what a thought! Thousands 
have already perished, and thousands more will yet 
perish, unless converted to God. The thought ofpemA- 
ing! how insufferable / how intolerable ! 

" mercy, mercy, look down from above ; 
Great Creator, on us, thy sad children, with love ; 
When beneath to their darkness the wicked are driven, 
May our justified souls find a welcome in heaven." 



CHAPTER VI. 

Rice Lake, that beautiful lake, extends about twen- 
ty-five miles, and is from two to three miles in breadth, 
running from northeast to southwest. It contains about 
twenty islands. Large quantities of wild rice abound 
in almost every part of the lake ; it resembles fields of 
wheat. As ducks of all kinds resort here in great 
abundance, to feed upon the rice, consequently, there 



50 THE LIFE OF 

is much good game in the fall of the year. They fly In 
large flocks, and often appear like clouds. Some of the 
islands just referred to, are beautiful; for example. 
Sugar Island, with its beautiful edge of evergreens near 
the water ; Spoke Island, a place of fashionable summer 
resort. One of the largest of these islands, contains 
about three hundred acres. 

In 1818, our people surrendered to the British 
government a large part of their territory, for the sum of 
£750 ; reserving, as they had good reason to believe, 
all the islands. As they could neither read nor write, 
they were ignorant of the fact that these islands were 
included in the sale. They were repeatedly told by 
those who purchased for the government, that the islands 
were not included in the articles of agreement. But 
since that time, some of us have learned to read, and to 
our utter astonishment, and to the everlasting disgrace 
of that pseudo Christian nation, we find that we have 
been most grossly abused, deceived, and cheated. 
Appeals have been frequently made, but all in vain. 

Rice Lake contains quantities of the finest fish. In 
the summer, great numbers of boats may be seen trow- 
ling for mascalounge, a species of pike, some of which 
weigh about thirty pounds. Bass, eels, etc. are also 
found In this lake. Since locks have been made on the 
canal down to Crooke's rapids, much fur can be pro- 
cured all around the lake, especially muskrats — Shah- 
won-dase dah me koo mun. 

This is the spot on which I roamed during my early 
days. Often have I gone with my birch bark canoe 
from island to island, in quest of ducks and fish. The 
plain on the south shore, is called Whortleberry Plain. 



KAH-GE-GA-GAH-BOWH. 51 

A steamboat runs from Gore's Landing to Peterboro 
once a day. 

The village of the Ojebwas is on the north ; the land 
gradually slopes towards the water. Its farms, church, 
school house, and council house can be seen at a con- 
siderable distance. It was here where the Rev. James 
Evans, whose obituary was noticed in the following 
manner in the ^^ Albany Evening Journal," December 
22, 1846, first taught an Indian school. 

" Suddenly, on the 23d of November, at Keelby, 
England, Rev. James Evans, for many years a Wes- 
leyan missionary in Canada, and the territory of the Hud- 
son Bay Company. On Sunday, the 22d, he preached 
twice, and on Monday evening 23d, spoke at a mission- 
ary meeting, with great fervency. He had complained 
of a slight indisposition, previous to the meeting ; but 
after he had finished his address, he said that ' his in- 
disposition had been completely removed.' Soon after 
his head fell back, and life w^as gone." 

He was a missionary in every sense of the word. 
From Rice Lake, he went to Lake Superior, and after- 
wards to the Hudson Bay Territory, where he labored 
with much success. His precious hfe was spent in re- 
scuing the Ojebwa nation from misery and degradation. 
Fatigue and hunger were often his companions ; but 
the power of living faith was that on which his soul 
feasted. thou man of God, enviable are thy labors, 
thy rest, and thy glory ! I, myself, still hold in sweet 
remembrance the sacred truths which thou didst teach 
me, even the commands of the Most High ! Memory^ 
lake an angel, will still hover over the sacred spot, where 
first you taught me the letters of the alphabet. 



52 THE LIFE OF 

There are numerous lakes near Rice Lake ; about 
some of which the Ojebwas reside ; particularly Mud, 
Schoogaug and Balsam Lakes. The country, in this 
vicinity, is rapidly increasing in population ; the whites 
are continually settling among us. The deer was plenty 
a few years ago, but now only a few can be found. The 
Ojebwas are, at present, employed in farm.ing instead of 
hunting ; many of them have good and well cultivated 
farms. They not only raise grain enough for their own 
use, but often sell much to the whites. 

The Canadian Commissioners on Indian affairs, in 
their report to Parliament in 1845, remarked in relation 
to the Rice Lake Indians, as follows: "These Indians 
are Methodists, and have either a resident missionary, 
or have been regularly visited by the missionary belong- 
mg to the Alnwick settlement. They have a school, 
and a school-master is supported by the Methodist Mis- 
sionary Society." 



CHAPTER VII. 

The missionaries first visited us on the island called 
Be-quah-qua-yong^ in 1827, under the following circum- 
stances. My father and I went to Port Hope, to see 
our principal trader, .John D. Smith, in order to obtain 
goods and whiskey, about twelve miles from Rice Lake. 
After my father had obtained the goods, he asked for 
whiskey. Mr. Smith said, "John, do you know that 
whiskey will yet kill you, if you do not stop drinking? 



KAH-GE-GA-GAH-BOWH. 53 

Why, all the Indians at Credit River, and at Grape Is- 
land, have abandoned drinking, and are now Metho- 
dists. I cannot give you any whiskey.'* 

" Tah yah! [din exclamation ofsurprise,)i7 cannot be, I 
WMst have whiskey to carry home ; my people expect 
it," said my father. He wished to buy a barrel, but 
only obtained, after much pleading, about five gallons. 
My father promised to drink no more when the mission- 
aries should have come to Rice Lake. We reached 
home the same day about one o'clock, and the Indians 
were awaiting our arrival, that they might have some 
fire-water. They assembled themselves together and 
began to drink and to smoke. Many of them were sit- 
ting on the grass when the whiskey began to steal away 
their brains. One of our number suddenly ran in the 
crowd, and said, " the black coats (missionaries) are 
coming, and are on the other side of the point." Each 
looked at the other with perfect astonishment. My father 
said to o\ir informer, " invite them to come over to us ;" 
and to the one who was dealing out whiskey, " cover 
the keg with your blanket, and don't let the black coats 
see it." The whiskey was concealed, and then came 
the messengers of glad tiding of great joy. They were 
converted Indians, saved by grace, and had been sent 
to preach to us, and to invite us to attend a camp meet- 
ing near Cobourg. .After shaking hands all around, one 
of them delivered a speech to the half drunken Indians. 
He referred to the day when they were without the good 
news of salvation. He spoke with great earnestness, 
and the tears fell from his eyes. He said, ^^ Jesus Christ, 
Ke-sha-mon-e-doo 0-gwe-son, (i. e., the Benevoleni 



54 THE LIFE OF 

Spirit's son,) came clown to the world, atid died to save 
the people ; all the Indians at the Credit River, and 
Grape Island, are now on their road to the place where 
the Saviour has gone. Jesus has left a book contain- 
ing his commands and sayings to all the world ; you 
will see it^ and hear it read^ when you go to Cobourg, 
for the black coats have it. They wish you to come 
and hear it. To-morrow is the Sabbath, and on that 
day we do not hunt, or work, for it is the day which 
the Great Spirit made for himself." He described 
the way that the Son of God was crucified. I ob- 
served some of them crying ; my mother heaved deep 
sighs ; the half drunken Indians were struck dumb, and 
hung their heads. Not a word was uttered. The mis- 
sionaries said, " We will sirig, and then we will kneel 
down and pray to the Great Spirit " He gave out the 
following hymn : 

" Jesus ish pe ming kali e zhod." 
"Jesus, my all, to heaven is gone.'* 

They stood up and sang. what sweet melody was 
in their voices ! The echo was so great that there ap- 
peared to be a great many more singers than we could 
see. After the hymn, they prayed with the same fer- 
vency as they sung. 

Peter Wason prayed, and in his prayer said, ^' 
Great Spirit! here are some of my own relatives; open 
their eyes and save them !" After the prayer, they said 
they were going to Cobourg that evening; and if any de- 
sired to go with them, they would have them do so. 

My father arose and took the keg of whiskey, stepped 
into one of the small canoes, and paddled some thirty 
feet from the shore ; here he poured out the whiskey 



KAH-GE-GA-GAH-BOWH. 55 

into the lake, and threw the keg away. He then re- 
turned and addressed us in the following manner . 

" You have all heard what our brothers said to us ; 1 am 
going with them this evening ; if any of you will go, do 
so this evening; the children can attend the great meet- 
ing some other time." Every one ran at once to the 
paddles and canoes, and in a few minutes we were on 
the water. The missionaries had a skiff, in which they 
went from the Island to the opposite side. They sang 
again, and their very oars seemed to keep time on the 
still water. how charming! The scenery of the 
water ; the canoes moving in files, crossing the lake to 
visit their first camp meeting. When we arrived on 
Ihe other side, it w^as about dusk, and we bought five 
candles for a dollar (!), and obtained an old lantern. 
We marched on a new road the whole of Saturday 
night, in order to reach the camp ground. During the 
journey, we had to wade through deep creeks. Just 
before the dawn, we were about half a mile from the 
camp ground ; here we tarried until day light, and then 
approached the camp. 

When the Indians beheld the fence and the gate, and 
a great number of whites, they began to feel rather timid 
and suspicious, for the trader had told my father at Rice 
Lake, that it was for the purpose of killing all the In- 
dians that the black coats had invited them to the meet- 
ing. My father told me to keep away from the ground, 
and hunt birds and squirrels with my bow and arrow ; 
his object was to save my life, in the event of the In- 
dians being killed. After remaining on the campground 
awhile, I departed ; but while there, I saw a large num- 



56 THE LIFE OF 

ber of converted Indians who belonged to Credit River, 
and Grape Island. Some of them were singing, some 
praying, and others lying about the ground as if dead. 
There were a great many preachers present. 

On the third day many of our company were convert- 
ed ; among this number was my dear father ! 

As I entered the ground in the afternoon, I heard 
many voices, and among them my father's voice. I 
thought my father was dying; I ran to him, and found 
him lying partly on one of the seats. My father, said I, 
what is the matter with you ? Are you sick ? " Come 
here, my son, I am not sick, but I am happy in my 
heart ;" he placed his hand upon his breast while 
he spoke. " I told you you must keep away from the 
ground, that your life might be spared ; but I find that 
these are good, and not bad, people ; kneel down and 
I will pray for you." I knelt, while he prayed. O, 
this was my father^ first prayer! Methinks, that 
dt this time the angels rejoiced in heaven. I became 
agitated ; my bow and arrows had fallen from my hand. 
The Indians lay about me like dead men. All this 
was the effect of the power of gospel grace, that had 
spread amongst them. The shouts, praises, and prayers, 
of fathers, mothers, sons, and daughters, were heard 
from every quarter. Those who had just appeared as 
dead, arose, and shouted the praises of God ! They 
clapped their hands, and exclaimed, ^^ Jesus ninge shah 
wa ne mig^'^^ Jesus has blessed me. The feeling was 
so general and powerful, that the influence was felt 
throughout the camp, both by the Indians and the 
whites. This was one of the happiest seasons I ever 



KAH-GE-GA-GAH-BOWH. 57 

witnessed, except the season of my own conversion. 
Many of my relatives were converted on this occasion. 
Many of them have since gone to the world of spirits, 
and are now singing the praises of redeeming love. 
This heavenly fire began to spread from the camp, to 
Mud, Schoogaug and Balsam Lakes, the homes of the 
Ojebwas; also to the shores of Lake Simeco, and Lake 
Huron, and to the vicinity of Lake Superior. 

"Waft, waft, ye winds his story. 

And you ye waters roll, 
Till like a sea of glory 

It spreads from pole to pole." 

On the camp ground, the Ojebwas sat in squads, 
giving and receiving instruction in singing, learning 
and teaching the Lord's prayer, and other things. 
Some were singing, 

" Jesus, kuh ba ke zhig 

Ning ee e nuh uh moz, 
Uh pa gish kuh ke nuh wahb' dum 'wod 

Ning ee 'nuh da moosh 

A zhe o ne zhe shing, 
O ge che o duh nuh me ah win." 

*' Jesus all the day long 

Was my joy and my song ; 
that all, his salvation might see I 

He hath lov'd me, I cried ; 

He hath sufFer'd and died 
To redeem such a rebel as me." 



68 THE LIFE OF 



CHAPTER VIII. 



The conversion of my mother took place daring the 
summer, on Poutash Island, where the Indians had 
erected a bark chapel. For two years she lived in the 
enjoyment of religion. Before this chapel was ready she 
would call us together in the wigwam, and pray with 
and for us, several times a day, whether our father was 
at home or not. I remember well, at this moment, the 
language of her prayers. 

She was taken sick in the winter of 1829, and was 
confined to her bed, most of the time, for three 
months ; her disease was consumption. During these 
three months, she enjoyed much religion ; there was 
not a day, in which she did not speak of Jesus and his 
promises with the greatest confidence and delight. 

When she grew worse, she called for the class lead- 
ers to pray with her. She said to her mother, whom 
she supposed would die first, because her hair was whiter 
" you will still live, but I am going to die, and will 
see Jesus first ; soon, however, you will follow me." 

The spirit of my dear mother took its flight on the 
27th day of February, 1830. Just before her death, 
she prayed with her children ; and advised us to be 
good Christains, to love Jesus, and meet her in heaven. 
She then sang her favorite hymn, 

«* Jesus ish pe ming kah e zhod." 
" Jesus, my all, to heaven is gone." 



KAH-GE-GA-GAH-BOWH. 59 

This was the first hymn she had ever heard or learned; 
and it is on this account that I introduce and sing this 
sweet hymn whenever I lecture " On the origin, history, 
fjaditions, migration, and customs, of the Ojebwa na- 
tion.'^ We all knelt again by her bed side, and while 
clapping her hands, and endeavoring to shout for joy 
she swooned away in death. The last words, which 
she feebly uttered, were, ^^ Jesus, Jesus.^^ Her spirit 
then fled, her lips were cold, and those warm hands 
that had so often and so faiihfullv administered comfort 
and relief, were now stifT. I looked around the wig- 
wam ; my father, sister, and brother sat near me, wring- 
ing their hands ; they were filled with bitter grief, and 
appeared inconsolable. I then began to understand 
and appreciate fully her kindness and love. Who, who 
can, or will, take the place of a mother 7 Who will 
pray for us when we are sick or in distress ? Her body 
was consigned to the grave without any parade. No 
church bell was tolled ; but the whistling wind sounded 
through the woods. 1 have often knelt down, at the 
head of her grave, and wished that the time would soon 
arrive when it might please God to relieve me from my 
troubles and cares, and conduct me to the abode of my 
beloved parent. My sister Sarah, too, who has since 
died, is doubtless with my mother. O how glorious 
the thought, that both are now in heaven ! There 
is one spot where none will sigh for home. The 
flowers that blossom there, will never fade ; the crystal 
waters that wind along those verdant vales, will never 
cease to send up their heavenly music ; the clusters 
hanging from the trees overshadowing its banks, will be 



60 THE LIFE OF 

immortal clusters ; and the friends that meet, will meet 
for ever. 

Little then did I think that I should have to pass 
through so many afflictions, and so many hardships. 
O my mother, I am still in a cold^ uncharitable misera- 
ble world! But the thought that thou art happy and 
blessed, is truly sweet and encouraging ! It is this fact, 
and ray own hopes of future bliss, that buoys me up, 
and sustains me in the hours of conflict and despon- 
dency. Although many years have elapsed, since her 
death, still, I often weep with mingled joy and grief 
when I think of my dear mother. " Blessed are the 
dead who die in the Lord." " I am not ashamed of 
the gospel of Christ, for it is the power of God unto sal- 
vation to every one that believeth." The gospel is the 
only remedy for the miseries and sins of the world. 

My mother and sister's cases are not the only ones 
that I could relate concerning the happy lives and 
deaths of those once deojraded and benisjhted Indians. 
Many have already reached heaven ; and many more are 
now rejoicing on their road thither. Who will now sa} 
that the poor Indians cannot be converted ? The least 
that Christians could have done, was to send the gospel 
among them, after having dispossessed them of their 
lands ; thus preparing them for usefulness here, and 
happiness hereafter. Let no one say that I am ungrate- 
ful in speaking thus. It was the duty of Christians to 
send us missionaries; and it is noio their duty to send 
more of them. There are still 25,000 of my poor bre- 
thren in darkness, and without the gospel. Let the 
prayers of all the churches ascend to the Most High, in 



KAH-GE-GA-GAH-BOWH. 61 

their behalf, that He who has power to dehver, may 
save the poor Indian from misery, ignorance and perdi- 
tion. 



CHAPTER IX. 

In the summer following my mother's death (1830,) 
I was converted. The follow^ing are the circumstances 
connected with my conversion. My father and I at- 
tended a camp meeting near the town of Colbourne. 
On our w^ay from Rice Lake, to the meeting, my father 
held me by the hand, as I accompanied him through 
the woods. Several times he prayed with me, and en- 
couraged me to seek religion at this camp meeting. 
We had to walk thirty miles under a hot sun, in order 
to reach the place of destination . Multitudes of Indians, 
and a large concourse of whites from various places, 
were on the ground when we arrived. In the evening, 
one of the w^hite preachers (Wright, I believe was his 
name,) spoke ; his text was, " For the great day of His 
wrath is come, and who shall be able to stand." He 
spoke in English, and as he closed each sentence, an 
Indian preacher gave its interpretation. He spoke of 
the plain and good road to heaven ; of the characters 
that were walking in it ; he then spoke of the bad place, 
the judgment, and the coming of a Saviour. I now 
began to feel as if I should die ; / Jelt very sick in my 
heart. Never had I felt so before ; I was deeply dis- 
tressed, and knew not the cause. I resolved to go and 
6 



62 THE LIFE OF 

prostrate myself at the mourner's bench, as soon as an 
opportunity offered. We were now invited to approach. 
I went to the bench and knelt down by the roots of a 
large tree. But how could I pray ? I did not under- 
stand how to pray ; and besides, 1 thought that the 
Great Spirit was too great to listen to the words of a 
a poor Indian boy. What added to my misery was, 
that it had rained in torrents about three quarters of an 
hour, and I was soaking wet. The thunder was appal- 
ling, and the lightning terrific. I then tried again to 
pray, but I was not able. I did not know what words 
to use. My father then prayed with and for me. 
Many were praising God, all around me. The storm 
now ceased, and nearly all the lights had been extin- 
guished by the rain. I still groaned and agonized over 
my sins. I was so agitated and alarmed that I knew 
not which way to turn in order to get relief, I was like 
Siwounded bird, fluttering for its life. Presently and 
suddenly, I saw^ in my mind, something approaching ; 
it was like a small but brilliant torch ; it appeared to 
pass through the leaves of the trees. My poor body 
became so enfeebled that I fell; my heart trembled. 
The small brilliant light came near to me, and fell upon 
my head, and then ran all over and through me, just as 
if water had been copiously poured out upon me. 
I knew not how long I had lain after my fall ; but when 
T recovered, my head was in a puddle of water, in a 
small ditch. I arose ; and ! how happy I was! I 
felt us light as a feather. I clapped my hands, and ex- 
claimed in English, " Glory to Jesus.^^ I looked 
around for my father, and saw him. I told him that I 



KAH-GE-GA-GAH-BOWH. 63 

nad found " Jesus." He embraced me and kissed me; 
I threw myself into his arms. I felt as strong as a lion, 
yet as humble as a poor Indian boy saved by grace, 
by grace alone. During that night I did not sleep. 
The next morning, my cousin, George Shawney, and 
myself, went out into the woods to sing and pray. As 
I looked at the trees, the hills, and the vallies, how 
beautiful they all appeared! I looked upon them, as it 
were, with new eyes and new thoughts. Amidst the 
smiles of creation, the birds sang sweetly, as they flew 
from tree to tree. We sang 

" Jesus the name that charms our fears.'* 

O how sweet the recollections of that day ! *' Jesus 
all the day long was my joy and my song." Several 
hundred were converted during this meeting. Many 
of the Indians were reluctant to leave the camp ground 
when the meeting was broken up. When we reached 
our homes at Rice Lake, every thing seemed to me as 
if it w^ore a different aspect ; every thing was clothed 
with beauty. Before this, I had only begun to spell and 
read. I now resumed my studies with a new and dif- 
ferent relish. Often, when alone, 1 prayed that God 
would help me to qualify myself to teach others how to 
read the word of God ; this circumstance I had not toJd 
to any one. On Sabbath mornings I read a chapter in 
the New Testament, which had been translated for my 
father, before we went to meeting. 

During this summer, one of our chiefs, John Sunday, 
with several others, departed from Rice Lake, for the 
w^est, with a design to preach to the Ojebwas. W^hen 
they returned, they told us that the Indians were very 



64 THE LIFE OF 

eager to hear the word of God, and that many had been 
converted. John Sunday informed us of a certain In- 
dian, who was so much opposed to the meetings, that 
he confined his wife and children to one of the islands, 
to prevent her attending them. But this poor woman 
was so anxious to obey God in attendance on worship, 
that she was in the habit of fording the river every night, 
and carrying her children on her back. Her husband 
was afterwards converted. He mentioned also an in- 
stance of an Indian who brought his medicine sack with 
him to the meeting, but on being converted, he scattered 
its contents to the four winds of heaven. These sacks 
were held very sacred among the Indians. He spoke 
likewise of the conversion of many chiefs, and of the 
flocks of children anxious to hear the w^ord of God. He 
left such an impression on my mind, that often, while 
alone, I prayed that God might send me to instruct the 
children in the truths of religion. 

I joined my father's class meeting ; and as often as 
possible I attended school during the period of two 
years. In June, 1834, our white missionary, Daniel 
McMullen, received a letter from the Rev. Wm. Case, 
in which it was stated that a leiter had been sent to him 
by the Rev. John Clark, who was then the Superinten- 
dent of the missions on Lake Superior. The Superin- 
tendent requested that two native preachers and two 
native teachers should be sent to him. John Johnson 
and I were told that we were to accompany Brothers 
John Taunchey and Caubage to Lake Superior, to aid 
Brother Clark. 

Brother Caubage, and my cousin Johnson, took their 



KAH-GE-GA-GAH-BOWH. 65 

departure. John Taunchey hesitated about going, be- 
cause I was undecided, and my father felt unwilling at 
first to let me go. 

One day I determined to leave the village so as to 
avoid going to Lake Superior; I hunted along the River 
Trent, hoping that John Taunchey would be gone 
before my return ; I felt very unwilling to go. I was 
absent over two weeks ; they were the longest two weeks 
I had ever experienced. Yet the whole time I felt dis- 
satisfied; something seemed to whisper to me, " George, 
go home, and go to Lake Superior with your uncle John 
Taunchey." I returned to the village. The first per- 
son I saw, informed me that my uncle was waiting for 
me, and that my father had left it to me to decide 
whether to go or to stay. Here I was; the missionaries 
came, and said, ^' George, your father has left it with 
you to go or stay. It is your duty to go ; John is wait- 
ing, and to-day you must conclude." Our school mis- 
tress. Miss Pinney, came and reasoned wuth me. I 
recollected, too, that I had prayed that God might pre- 
pare me to be useful to my brethren ; and now, that I 
had some good reason to think that my prayers had been 
heard, and still to refuse to go, would perhaps be acting 
in opposition to the indications of God. I wept and 
prayed ; but ! that night of struggle ! I could not sleep. 
In the morning, I said to my father, ^' I have concluded 
to go; prepare me for my journey." That morning we 
were prepared; and on the 16th of July, 1834, about 
noon, we were on the .shore. The canoe was ready ; 
many of the Indians prayed with us on the beach. After 

shaking hands with my father and the rest, we bid 

6* 



66 THE LIFE OF 

farewell to all we loved so tenderly. We w^ent on 
board the steamboat Great Britain at Cobourg, and 
arrived at Toronto the next day. On the 19th of July, 
we saw at Toronto, on the top of one of the houses, Mr. 
William Lyon McKenzie, who created so much trouble 
in Canada in the years 1837 and 1838. He was then 
in the height of his popularity. He was placed upon 
the top of a house by his friends, in company with 
another lawyer, with a large gold medal around his neck. 
There was a large concourse of his friends who had 
come from Hamilton for the express purpose of seeing 
and cheering him. On the 20th July, we left in the 
stage for Holland Landing ; here we remained two days, 
for the want of a conveyance to the Snake Island Mis- 
sion. At this island we tarried the whole of the Sabbath 
with the Indians ; and had some glorious meetings. They 
conveyed us to the Narrows Mission. In crossing from 
Narrows to Cold Water Mission, we were obliged to 
carry our trunks on our backs. About 11 o'clock we 
met two runaway horses on the road to Narrows. We 
caught them, tied our trunks on their backs, and lead 
them back to Cold Water. Thus we were reUeved of 
our heavy loads. 

On Wednesday, the 26th July, we went from Cold 
Water Mission to Pane-ta-wa-go-shene, where we saw a 
g/reat number of Ojebwas from Lake Superior, Ottowas, 
Menomenese, &c. Here we fell in with John Sunday, 
Frazer, and others, who were engaged in instructing the 
Indians in this vicinity. 

An opportunity occurred now to go to Sault St. Marie, 
where the Rev. John Clark resided. We were out of 



KAH-GE-GA-GAH-BOWH. 67 

provisions several times. By fishing and shooting gulls 
on our way, we were enabled to reach the Sault, where 
we met Brother Clark, John Caubage, and cousin John- 
son ; this took place, I believe, on the 24th of August. 
We stayed here about two weeks, preparing to go to 
the Aunce, the Ke-wa-we-non Mission. During our 
delay in this place, the Rev. Messrs. Chandler and 
Bourne (the latter a member of the Illinois Conference) 
arrived. Brother Chandler has since died. My cousin, 
H. P. Chase, was Brother Clark's interpreter. The In- 
dians were comfortable in their new houses. We held 
meeting with them several nights. 

Pah-we-ting with its fisheries. Thomas Shaw, a 
warm and open hearted half-bred Frenchman, was in 
the habit of scooping out of the rapids, twenty or thirty 
fine white fish, and boiling them for his friends. 



CHAPTER X. 

I NOW began to feel the responsibilities resting upon 
me. The thought of assuming the station of a teacher 
of the Indians, with so few capabilities, was enough to 
discourage more gifted men than myself. Frequently 
did I enter the woods and pour out my soul to God, in 
agony and tears. I trembled at what was before me ; 
and said, " who is able for these things ?" But a stil 
small voice would answer, " My grace is sufficient for 
you." Soothing words indeed, especially to an un- 
learned and feeble Red man — a mere worm of the dust. 



6S THE LIFE OF 

Having provided every thing necessary for our jour- 
ney, and a residence of eight months at the Ka-wa-we- 
non Mission, we started in company with Rev. Mr. 
Chandler, uncle John Taunchey, and the traders who 
intended to winter on the shores of Lake Superior and 
do business with the Ojebwas. We were more than 
three wrecks on our journey — three hundred and fifty 
miles. At one place we were weather-bound for one 
week. Our French companions were the most wicked 
of men. They would gnash their teeth at each other, 
curse, swear, and fight among themselves. The boat, 
oars, the winds, water, the teachers, etc., did not escape 
their execrations. I thought now that I understood 
w^hat hell was in a very clear manner. My very hairs 
seemed to " stand erect like quills upon a fretful porcu- 
pine," when they gave vent to their malevolence and 
passions. They w^ould fight like beasts over their 
cooking utensils, and even while their food was in their 
mouths. I will just say here that I have often seen 
them eat boiled corn with tallow for butter. 

On our road, we saw the celebrated Pictured Rocks, 
Sand Banks, and Grand Island. On a point of the 
latter place we encamped. Every Sabbath I devoted 
about an hour in sighing and crying after home. What 
good can 1 do, w^hen I reach the place of labor ? was a 
question that often occurred to my mind. Still we 
were going farther and farther from home. We were 
obliged, too, to do our own cooking, washing, and 
mending. 

At last, in September, we arrived at the Aunce Bay. 
Here, our house was no better than a wigwam ; and 



KAH-GE-GAGAH-BOWH. 69 

yet we had to occupy it as a dwelling, a school house, 
a meeting house, and a council room. 

We commenced laboring among our poor people, and 
those that had been christianized were exceedingly 
glad to see us. Brothers Sunday and Frazer had 
already been among them more than a year. We began 
to build quite late in the fall, and although we removed 
a house from the other side of the bay, yet we experi- 
enced much inconvenience. We visited the Indians 
daily, for the purpose of conversing and praying with 
them. There were about thirty, who had, for more 
than a year, professed to experience a change of heart. 
As my uncle was experienced in conversing with the 
unconverted, I endeavored to pursue his course in this 
respect. Each day we took a different direction in 
visiting the unconverted. We would sing, read the 
scriptures, and then pray with them. Sometimes they 
would be impudent, and even abusive, but this did not 
discourage us, or deter us from our duty. By perse- 
vering, we soon discovered that the Lord was about to 
bless our efforts. While my uncle w^as visiting some 
four or five wigwams, I was visiting as many others ; 
their wigwams being near us. Our influence, with 
God's blessing, was now felt among them. Singing 
and praying were their constant employment ; and 
some of them seemed to know nothing else but the 
enjoyment of the truth of the gospel, and that God can 
and does " forgive sin." They became the happiest of 
beings ; their very souls were like an escaped bird, 
whose glad wings had saved it from danger and death. 
Brother Chandler preached twice every Sabbath, and 



70 THE LIFE OF 

caught school every other week. One Sabbath, in 
January, 1835, Brother Chandler preached from these 
words, " And they were all filled with, the Holy Ghosts 
He spoke with unusual liberty ; I caught some of the 
same fire with which the sermon was delivered ; and 
interpreted it with much ardor. O what a melting 
season it was ! The anxious and expressive looks ot 
the Indians ; the tears streaming down their cheeks, all 
tended to add to the occasion. My readers, here was 
comfort ; here was one bright spot, at least, in my 
checkered life, that I never can forget. My poor 
brethren appeared to swallow every word of the sermon 
as I interpreted it. One John Southwind, who had 
been notoriously cruel and revengeful, was among the 
humblest and the happiest. He had been a great Con- 
jurer. 

On Sabbath evenings, every converted Indian would 
try to induce his relatives to embrace religion, and pray 
m the wigwams of their unconverted relatives. These 
happy scenes often made me forget home. 

Many of the unconverted, were very revengeful ; but 
we let them expend their vengeance on the air. One 
of them, Kah-be-wah-be-ko-kay, i. e. Spear Maker, 
threatened to tomahawk us, if we should come to his 
wigwam " with the white man's religion ;" " for," 
said he, " already some of my family are very sick and 
crazy." Notwithstanding this threat, we commenced 
our vists, and with no other weapon than a little calico 
bag containing our Testament and Hymn Book. When- 
ever he saw us near his wigwam (we were obliged to 
pass near his in visiting other wigwams,) he would 



KAH-GE-GA-GAH-BO\VH. 71 

run out, and grumble and growl like a bear escaping 
from its den for life. In this way we continued our 
visits, and had opportunities to converse with the family, 
which resulted in the conversion of all his children. In 
the month of February, he himself came to us, and 
plead earnestly for our forgiveness. He had gone 
out to hunt the martin, with his youngest daughter, 
who was about ten years old. While her father was 
preparing a martin trap, or dead-fall, as it is sometimes 
called, the daughter slipped behind a tree, knelt in the 
snow, and prayed for her father. The Lord heard her 
prayer. The old man "felt sick in his heart," and 
every thing he looked at appeared to frown upon him, 
and to bid him " go to the missionaries, and they w^ill 
tell you how you can be cured." He returned home 
three days earlier than he had intended. Just after 
day-dawn, we heard a number of Indians praying. 
John Southwind came in and said to us, " Ke-ge-ke- 
wa-ye-wah, Kak-he-wah-he-koo-hay ke-che-ah-koo-seyy'^ 
i. e. your friend Spear Maker is very sick ; he wishes 
you to call at his wigwam and pray with him. This 
w^as good new^s indeed ! We w^ent at once, and prayed 
with him. He could not speak ; but sat sobbing and 
sighing over the fire. We conversed with him, and 
then left him ; but before breakfast he entered our 
house with his large medicine sack containing little gods 
of almost every description. He stood before us, and 
said, " M bay, ah was ah yah mook,^' — here, take this. 
He cast the bag, or sack, down upon the floor, and 
wept and sobbed bitterly, saying, " I have done all I 
could against you. but you have been my friends. J 



72 THE LIFE OF 

want you to pray for me, and to burn these gods, or 
throw them w^here I can never see them." Shortly after 
this interview, he obtained religion, and became truly 
happy in the Lord. 

There were many equally interesting conversions 
about this time. I must here mention what was often 
very amusing to the missionaries, and w^ould often 
create a smile, if nothing more. When some of the 
Indians were under conviction^ they would take some 
of their own medicines (herbs) to cure their " sickness," 
— for so they termed conviction. An old medicine man 
once sent a message to us, stating that his daughter 
was dying ; and that it was caused by our singing and 
praying before her so much ; he also added, that in the 
event of her death, he would have his revenge by 
killing us, and insisted upon it that we must come im- 
mediately, and endeavor to relieve her. We went, and 
after having prayed with her for some time, she revived, 
and expressed her confidence that the Holy Spirit had 
operated upon her heart. The old man soon became con- 
vinced that his daughter was not dying, except unto 
sin; he, therefore, at once, became reconciled and de- 
lighted too. 

We now commenced traveling on snow shoes within 
fifteen or twenty miles around, where the Indians were 
hunting; praying, and preaching to them. The Lord 
owned and blessed our labors wherever we went. We 
held prayer meetings in the woods. All this time the 
Mah-je Mon-e-doo (Bad Spirit) was not asleep. In the 
spring the heathen party started in a body to visit their 
old friend Spear Maker, for the purpose of uniting wuh 



KAH-GE-GA-GAH-BOWH. 73 

liim in dancing, and in their medicine worship ; but 
the old man had too much religion in him to gratify 
them. As soon as they discovered that they could not 
prevail upon the old man, they sent word to all, that 
they could excel us in worshiping the Great Spirit ; and 
that they intended to hold their regular spring Grand 
Medicine Worship. Every night we held meetings. 
They commenced with their paio-wahs (singing,) and 
beating of the drums on the other side of the bay, and 
continued it for a whole week. We kept up our usual 
meetings ; and at the end of the week, their drumming, 
singing, and dancing ceased. We continued our meet- 
ings for two months. The Chief of this place, was yet 
unconverted. 

During this spring, Brother Clark, our Superintendent, 
arrived from Sault St. Marie, with Brother William Her- 
kimer and family, and my cousin Johnson. These were 
to take our places in the mission. We had now an 
excellent quarterly meeting. Brother Clark preached a 
sensible and warm sermon ; my cousin interpreted it. 
It was a blessed time; over twenty were baptized before 
the services began. There was a circumstance which 
rendered the occasion peculiarly interesting; an old In- 
dian woman of about eighty years, came crawling to 
the meeting, for she was unable to walk ; her name was 
Anna. The year before, she had travelled three hun- 
dred and fifty miles in a canoe, to be baptized by Bro- 
ther Clark. She now lived about two miles from oui 
mission, and on the Sabbath, was brought to meetmg 
in a canoe. But on this Sabbath, the wind was so higjr 
that no canoe could be launched. In the morning, 

7 



74 THE LIFE OF 

after the others had left, she started for meeting, ind 
crawled over logs, through creeks, and other difficjxt 
places near the edges of rocks. Old Anna made her 
appearance in the house, to the astonishment as well as 
to the delight of all. She seated herself in front of the 
preacher, and listened attentively to the words of eter- 
nal life. She united with others in praising God for his 
mercy and goodness, especially to herself. She then 
partook of the body and blood of her Saviour. She 
spoke of the day in wiiich she was in darkness ; but 
now she knew, by experience, that the Lord had for- 
given her sins. She cared not for the water, mud or 
precipices, if she could only crawl or creep to meeting, 
for she felt well rewarded, because the Lord blessed 
her. She did not, like some, fear to soil her clothes ; 
neither was she a Jfdr day visitor of meeting. Before 
her conversion, she was a celebrated conjurer, and a 
dread to the nation ; every one was afraid to incur her 
displeasure. The last time I saw her, w^as in 1842, and 
she was still confiding^ in the Lord. 

We were now to accompany Brother Clark to St. 
Marie. We started on Tuesday afternoon at about three 
o'clock, in our large bark canoe, which was about thirty- 
six feet long, five feet wide in the centre, and three feet 
high. We paddled about nine miles. On the next 
morning, we hoisted our sail before a fresh breeze and 
sailed at the rate of nine knots an hour.* We reached 
the point on the Sand Banks in the evening, havingpre- 
viously tarried three hours with the Indians at Grand 
Island. The next day we sailed about six miles from the 
shore ; it was quite boisterous ; and when in the trough 



KAH-GE-GA-GAH-BOWH. 75 

of the wave it was impossible for us to seethe land. 
We now came within a few miles of White-fish Point. 
On the following day we hoisted our sail again, and had 
a favorable wind ; we went down the Falls of St. Marie 
in handsome style, about twelve o'clock, Waab-ke- 
newli'^ (White Eagle) walked about Sault St. Marie, at- 
tending to the interests of the missions. He was the 
theme of conversation in every circle, for none had ever 
travelled the distance in so short a time. The traders 
were much surprised. The Indians could hardly think 
it possible for any person to travel the distance in so 
short a time. 

Note. — On our way to St. Marie, we saw that one 
of the Points of Grand Island had sunk. It was formed 
of quicksand. It w^as told to the trader, Charles Holi- 
day, by the Indians, that the Great Spirit had removed 
from under that point to some other point, because the 
Methodist missionaries had encamped there the previous 
fall, and had, by their ;;r«3/er.5, driven the Spirit from 
under the point. They did not wish the missionaries 
to encamp any where on their Island again, fearing that 
the Island would sink. 

*This was the name given by my poor brethren to Brother 
Clark, and a more appropriate one could not have been given. 
The King of Birds. They knew that he had come to be instru- 
mental in saving their never dying souls. 



76 THE LIFE OF 



CHAPTER XI. 

We spent a few weeks at the Sault with the brethren, 
with whom we had some precious seasons. We were 
soon informed by our beloved Superintendent that 
three of us would have to go to Ottawa Lake : — Taun- 
chey, Marksman, and myself. We had, as w^as suppos- 
ed, provisions enough to last till we reached La Pointe, 
where we were to obtain a fresh supply for seven 
months. Brothers Tay-yash, and Ma-mah-skah-wash 
i. e. Fast-sailer^ accompanied us. We had a new ca- 
noe, good oars, and a new^ sail. After leaving, the first 
place which we arrived at was about six miles above 
the Sault St. Marie. We here saw a porcupine on the 
beach ; and having beat it to death, we cooked and ate 
it for supper. After this we were wind-bound for seve- 
ral days, which delayed our arrival at the Ke-wa-we- 
non Mission, on our way to La Pointe. On entering 
Aunce Bay, we were in much danger. The wind rose, 
with a dense fog accompanying it, and we w^ere with- 
out a compass. We steered our course by the wind. 
We were very near being dashed to pieces against 
a large rock a few feet from us, which we espied just in 
time to avoid. I had been on Lake Superior, but 
never saw^ the waves run so high as on the present oc- 
casion. It was truly wonderful that our bark canoe 
stood the sea so well. Nor could we see any prospect 
of landing. Still the spray of the gigantic waves con- 
tinued to roll after us in terrific fury. The canoe still 
struggled between the mountain waves, and then would 



KAH-GE-GA-GAH-BOWH. 77 

rise on the top. The sail spread itself like a duck 
just ready to fly. It appeared at times that we must 
all perish. But God was with us. O how kind and 
merciful is that Being who has the winds and waves 
in his hands ! " Lord / will praise thee," etc. It 
is religion alone that can support in the time of danger. 
Faith lays hold on God. Yes, let distress, sickness y 
trials, perils, and even deatli come, yet if in thy hands, 
Lord, we are secure. 

Through a kind providence, we arrived at last at 
Brother Herkimer's, about ten o'clock, A. M. How 
we surprised them when they were told that we sailed 
all the morning through the fog. They at once saw the 
danger ; but we could take no other course. We re- 
mained here but a few days. On Tuesday we left for 
La Pointe, one hundred and sixty miles. Here was 
another tedious journey, for we were again wind-bound 
for three days ; in consequence of this misfortune our 
provisions were exhausted. We went to Ah-too-nah- 
kun River on Friday evening, and traveled all night to 
reach Porcupine Mountains, where we arrived at day- 
light. We stepped out of the canoe, took our blankets, 
wrapped them around us, and lay on the solid rocks, 
where we slept about an hour and a half. Saturday 
morning arrived, and found us with nothing but half a 
pound of tea ; we were now eighty-eight miles from La 
Pointe. We rowed all the morning, when a favorable 
breeze sprung up, which enabled us to gain fifty miles du- 
ring that day. After night- fall w^e toiled to reach La 
Pointe by twelve o'clock on Saturday night; butw^e were 
so fatigued, sleepy, and hun2;ry, that it was impossible to 



78 THE LIFE OF 

continue rowing. Now and then a little land-breeze 
would help us along slowly, without rowing. At last 
we were obliged to give up rowing, as the oars were 
dragging in the water. I steered the boat as well a« I 
could. We labored hard to keep awake, t thought of 
the tea ; I chewed a mouthful of it and swallowed 
the juice ; but in a few minutes I suffered so much 
from a griping pain that I was alarmed. Oh I was 
miserable, sick, and hungry. I could not wake any of the 
company ; and when my pain ceased, I could scarcely 
keep myself awake. I now steered for the shore ; 
it was about twelve o'clock. I threw my blanket 
around me, and left all hands sleeping in the boat. 
I threw up a little bank of sand for a pillow, and the 
soft wet sand was my bed. I was soon in the land of 
JVbd 

Sabbath morning came. I had dreamed that we 
were just about sitting down to a warm breakfast, when 
Peter Marksman woke me, and said, " George, come, 
get up, hlackfasV'^ (breakfast, he meant, he could speak 
but little English.) If it had not been the Sabbath, I 
might have been induced to retaliate. It was, indeed, 
a hlackfast^ dark enough ; nothing to eat, and only tea 
to drink for breakfast, dinner and supper! and yet, 
only about fifteen miles from La Pointe'; indeed, we 
could see the place ; and had it not been that it was the 
Sabbath, feeble as we were, we would have proceeded. 
Here, then, we spent the Sabbath. I walked into the 
woods, and all that I could think of while reading my 
Bible, was home. I looked towards kome^ and wept at 
the thought of it. I said to myself, O my father, if you 



KAH-GE-GA-GAH-BOWH. 79 

knew my situation to-day, you would feel for me, and 
fly, if possible, to assist me ! I feel that your prayers 
ascend for me ; and then descend like gentle rains, into 
my soul. Home! home! however humble, it is still 
home. This day, however, is a glorious day for my 
soul ; but how insupportable for the body ! We had a 
prayer meeting in the evening, which is still as fresh in 
my grateful memory as if it had but just taken place. 

Monday morning, before the sun arose, we were on 
our way to La Pointe, where we arrived about ten 
o'clock. Mr. Warren, the trader at this place, supplied 
us with some necessaries. We breakfasted with him, 
and never did fish and potatoes taste half so sweet as 
now. 

We called on the Rev. Mr. Hall, and others of the 
Presbyterian Mission. How kindly they received and 
entertained us ; they compelled us to live in their fami- 
lies, while we remained in that place. We had now to 
prepare to depart for Ottawa Lake, where we had been 
appointed by Brother Clark to spend the winter, in 
teaching the Indians. what a field of labor in all 
these regions ! Indians, from every direction, congre- 
gate here every summer; those, too, who have never 
heu.rd of a Saviour ! 

When will all my poor people " sit together in hea- 
venly places in Christ Jesus ?" When will rhey cease 
to offer up to the Bad Spirit all they possess ? Shall 
these also perish as did the Indians on the eastern 
coast ? The red men of the forest were then uncon- 
scious that the white man would at some future day 
spread his white sails on these waters, and claim their 



80 THE LIFE OF 

native woods ; that a steamboat would make ils appear- 
ance, like a monster from the deep, snorting fire and 
sinoke, near their shores. God of mercy, save, save 
my poor people. 

We started for the Ottawa Lake about the eighth of 
October, 1835. We had to carry our canoes, with the 
rest of our articles, over eight portages, or carrying 
places, one of which was nine, and another five miles 
long. No language can convey an idea of the hard- 
ships and toil to w^hich we were exposed, before we 
reached there ; for we had to carry all our things over 
the carrying places ; and as it was too late in the fall, 
and on account of the disagreeableness of the weather, 
we were obliged to return to La Pointe. The winter 
set in, and we travelled one hundred and seventy miles 
by land. It w^as on one of these carrying places that I 
carried the heavy load mentioned on page 19. 

When we arrived at Ottawa Lake, the Indians were 
glad to see us. The Chief, Moose Ogeed, Moose tail, 
w-as particularly kind. Here we laboured with success, 
though at the time many of them were absent hunting. 
I commenced a day-school with few scholars. During 
the winter our provision gave out ; for seven weeks we 
had nothing, except what we caught by spearing and 
shooting ; but in the latter part of the winter we could 
neither shoot rabbits, nor spear fish. What now was 
to be done, except to go to La Pointe, one hundred and 
seventy miles, and obtain some flour. We ran nearly 
all day through the woods, and the next day my feet 
were blistered, occasioned by the strap of my snow 
shoes. The young man who accompanied me, suffered 



KAH-GE-GA-GAH-BO\VH. 81 

still more, for the blood was oozing out through his 
moccasons At the expiration of two days, at about 
cen o'clock in the morning, we were at Rev. Mr. Hall's, 
at La Pointe. Brother Hall could hardly credit the fact 
that we had walked one hundred and seventy miles in 
less than two days. 

On returning to the mission, we were one week on 
our journey. I had over seventy pounds of provisions 
to carry when I left, and my friend and companion, 
whom I hired, had eighty-five pounds. The Indians 
too were almost starving, but the spring opened just in 
time to save them. In their journey, down the river, 
we accompanied them, and had an opportunity to con- 
verse with thern about religion. On our way, the In- 
dians pointed to the battle grounds of the Ojebwas and 
the Sioux. How dreadful and awful was their descrip- 
tion. The Chief, pointing to a certain spot, observed, 
" There I killed two Sioux, about thirteen winters afj^o ; 
I cut open one of them ; and when I reflected that 
the Sioux had cut up my own cousin, but a year before, 
I took out his heart, cut a piece from it, and swallowed 
it whole. I scooped some of his blood, while warm, 
with my hand, and drank as many draughts as the num- 
ber of friends who had perished by their hands." As 
he spoke, the fierceness of the Indian gleamed from his 
countenance. Every half mile, trees were blazed 
(barked,) and notches made according to the number 
that had been killed. 

The Sioux and the Ojebwas have been at war from 
time immemorial. The neutral ground of these two 
nations, is full of game, such as deer, bears, elks, etc. 
We went down to the Me-no-me-nee Mills, on the 



82 THE LIFE OF 

Chippewa River, where the whites w^ere cutting down 
pine trees. We then returned to Ottawa Lake, and 
afterwards, to La Pointe. 

During this winter 1 w^as w^ith the Rev. Mr. Hall, at 
La Pointe, and assisted him in translating the Gospel of 
St. Luke, and the Acts of the Apostles, into the Ojebwa 
tongue. Although I have sat hour after hour in assist- 
ing him in his good work in the west, yet I can never 
never repay him for the kindness and affecdon shown 
to me. May God reward him for his labors of love, 
and for his Christian benevolence. He is like a pure 
and limpid stream which is ever running, and which 
never dries up. He is like a high rock on the sea shore, 
when the storms and waves have passed by, unchang- 
ing and unchanged. He is in all respects the most suit- 
able man for this work, being devoted, humble, kind, 
affectionate, and benevolent, and is master of our lan- 
guage. T hope to see him once, if not many times more, 
that I may thank him again and again for his Christian 
goodness. May his holy and arduous life, and health, 
be precious in God's sight. 

Here I must make a remark. In that country, we 
ought not to know each other as Presbyterians, Method- 
ists, or Baptists, but only as missionaries of the cross. 
We should labor with and for each other ; and do all 
the good we can. Our language should always be, 
" come, brethren, let us labor side by side, hold up each 
others hands in the work, share each others trials and 
privations ; and spread the gospel of the blessed God." 
May many brother Halls be raised up for these stations; 
so that the poor outcast red man may soon take his sta- 



KAH-GE-GA-GAH-BOWH. 83 

tlon among Christians of every civilized clime. Should 
these observations fall under the eye of dear brother 
Hall, he will, I am sure, forgive me for the warm and 
candid confessions of a sincere heart. 



CHAPTER Xn. 

We spent part of the summer at La Pointe, waiting 
for our superintendent, Rev. John Clark, who intended 
to go by the way of Ottawa Lake down the Mississippi. 
He arrived the latter part of June, with his companions. 
We went in two canoes up Bad River, and thence over 
the Portages, already named. We divided our provi- 
sions, bedding, etc., etc., so that each should carry an 
equal weight. In ascending Bad River we were nearly 
half of the time in the water, dragging the canoe up the 
stream. One day brother Clark stepped on a rock above 
the water, in the centre of the river, for the purpose of 
holding the canoe, while those that were exceedingly 
tired, might rest. As soon as he had put his foot on the 
rock, the canoe wheeled around with the current, which 
drew him into it; and carried him down the river. We 
were alarmed for some time, and it was with the greatest 
efforts that we could save him. At times, we could 
only see his white hat above the water. At first, we 
could not render him the least assistance. The stream 
conveyed him near the shore, where he seized the limb 
ot" a tree, which enabled him to reach land. We hur- 



84 THE LIFE OF 

V 

ried to the spot where he landed, jumped out of the 
canoe, and ran after him, but before we could see him, 
we heard him cry out '' iy//oc»p," and in a few moments 
saw him coming through the leaves, soaking wet. We 
were all thankful indeed to see him aliv^e, and so cheer- 
ful too. On that day we would not permit him to carry 
but two loads or packs, the others carried three. Our 
wish was that he should not at any time carry any thing; 
but he insisted upon helping us, and to this we had to 
submit. This was one of those kind traits which en- 
deared him so much to all his fellow laborers. He has 
also shared the last morsel of bread with us. Often has 
he carried tbe canoe on his back ; and when we were 
discouraged and faint, he would encourage us by his 
cheerful countenance, and w^ords of consolation. Our 
sinking hearts have often been made to beat with emo- 
tions of joy ; for during these journeys w^e had ample 
reasons and time for desponding. But according to our 
trials, did we enjoy the smiles of heaven. 

We were three days going over the Nine Mile Por- 
tage, where we spent the Sabbath. We had three 
loads each ; and the two canoes were also to be carried, 
each one taking his turn every half mile. We were 
now completely jaded out; our bones ached. This 
was the hardest journey that I ever made, with the ex- 
ceptionof the one w^hich will hereafter be related. 

After severe toil and privations, we arrived at Otta- 
wa Lake, where Brother Clark met the chief and some 
of his warriors in council. He explained the object of 
our visit, viz. to live among them and teach them ; to 
which the chief assented. 



KAH-GE-GA-GAH-BOWH. 85 

Brother Clark now left Johnson, Marksman, and my- 
self here, to do all the good we could. On departing, 
we accompanied him down the river for two days ; and 
on the first of August we bade each other farewell. 

That day, Peter and John were inconsolable because 
Brother Clark and the rest had left us for a whole year. 
I felt so " choked up" and deserted, that I talked but 
little during the day. After praying, as Brother Clark 
was parting with us, and our heads were resting on the 
canoe, he said, " Brethren, take courage ; do all the 
good you can. Pray much ; trust in God ; tell the In- 
dians how the Saviour died ; we will pray for you ; 
good bye ; and may the Lord bless you and your 
labors." 

We returned to Ottawa Lake, and built a house, 
where we resided during the year. Quite late in the 
fall, Johnson and Marksman left me, and went to La 
Pointe, where they remained all the winter. It is true, 
there were but few Indians here, but yet, too many for 
one teacher. They wished me to go with them, but I 
preferred, from a sense of duty, to spend the winter and 
spring in teaching, singing, and praying among the peo- 
ple here. In the spring an interesting conversion took 
place ; the convert committed the fourteenth chapter of 
St. John before he had learned the alphabet. This 
young man had been remarkably kind, and humane, be- 
fore his conversion ; he v/as more hke a Christain than 
any unconverted man I ever saw. I never heard any 
thing proceed from his mouth that was censurable. 
One Sabbath morning, while we w^ere in the woods, I 
was readinsf to him, " God so loved the world, that he 
8 



86 THE LIFE OF 

gave his only begotten Son, that whosoever believeth 
on him, might not perish, but have everlasting Ufe." 
This was like an arrow in his heart ; he prayed, and 
wrestled with God, until the Lord spoke peace to hi? 
soul. 

In the summer, when Johnson and Marksman arrived, 
John and I went down to Prairie Du Chien, on 
the Mississippi. On our way, we had to pass through 
the land of the Sioux, the enemies of the Ojebwas, 
and we knew not what would be our fate. However, 
we pursued our course and ventured at their village. 
As soon as we approached, they raised the war-whoop 
and fired some guns over our heads, and the bullets 
either splashed in front of our canoe, or whizzed about 
our heads. Still, we kept on our course, and as soon 
as we stepped from our canoe, they seized us, and kept 
us prisoners for nearly three days. When we told them 
(through an interpreter) that we were missionaries, they 
released us, and treated us kindly. On the third day 
we were on the water again, on our way to Prairie Du 
Chien, which place we reached, and there saw Brother 
Brunson, the Superintendent for that year. We ac- 
companied him to St. Peters, near the Falls of St. An- 
thony ; and the same summer, through the kindness of 
Brother Clark, we were sent to school near Jackson- 
ville, Illinois. To Brother Clark, under God, I owe 
all the education (little as it is) which I now possess. 
Before this, I could neither speak nor read five words 
correctly. Brothers Johnson, Marksman, and myseU", 
were placed under the care of the Rev. Jno. Mitchell, 
now an assistant at the Book Concern, in Cincinnati. 



KAH-GE-GA-GAH-BOWH. 87 

For two years we attended school at theEbenezer Semi- 
nary, about two miles north of Jacksonville. At this 
institution, I passed some of the happiest seasons of my 
hfe. Many who were with me at this school, are now 
ministers of the Gospel, both among the whites and the 
Indians. The groves seemed vocal with the praises of 
God. The camp meeting, and the quarterly meetings, 
which I then attended, are still fresh in my memory. 
The remembrance of the many delightful acquaintances 
formed, the appointments filled, the interesting meetings 
I attended in different parts, about Jacksonville, at Lyn- 
ville, Manchester, Rushville, and Versailes, will always 
hold a seat in my heart. It was here that I learned to 
read the word of God, and often, for hours together, 
upon my knees, in the groves, have I been thus en- 
gaged. O the sweet communion I then had with God! 
Among the many letters which I have since received 
from my school mates, I will trouble the reader only 
with the following : 

Mt. Sterling, Brown Co., III. 
February 8th, 1845. 
Dear Brother Copway, 

With pleasure I improve this privilege of answering your 
kind epistle, and taking a "paper talk" with you. By the 
blessings of the good Lord, we are well. But I hear you say 
" What does he mean by we?^^ — Only myself, my wife, and 
boy! Now if you will pardon me this time for marrying 
young, I will promise never to do so again. But I think you 
will not be severe in your censure, inasmuch as I have a wor- 
thy precedent in you. Brother Troy travelled three years, and 
married Brother Stratten's daughter, of Pike county ; and I, 
who commenced three years after him., preached two years, 
and married another ; so we, who had long been brothers, be- 



CO THE LIFE OF 

came brothers-in-law. Brother Wm. Piper was married since 
conference, to squire Baynes' daughter, near Columbus 
Harden Wallace married Miss Bronson, of Athens, one year 
since. Brother S. Spates is on a visit to his friends, and has 
the ague; neither he nor Reason is married, but have " good 
desires." I visited Brother George, two weeks since. 

We have glorious times m religion. O it would have done 
you good to have heard Dr. x\kers tell his experience, in our 
last quarterly meeting. In speaking of his sanctification he 
said, with a peculiar emphasis, while his lips trembled and 
tears filled his eyes, " It ivas the revelation of the Son of God in 
weP But time would fail to tell of these '' Ebenezer" boys, 
who through faith, preach ''big sermons,'' exhort thousands, 
'' who are valiant in fight," who slaughter many a sinner, 
and wear the marks of many a well fought field, although 
death has done his work among us ! Our faithful teacher, and 
a beloved schoolmate, Brothers Troy and Piper, are no more ; 
they fell victims to fever just after conference \ but they fell 
like martyrs; they died at their post. Brother Troy and I, at- 
tended Brother Piper's funeral (the sermon was preached by 
Brother Berryman) at Barry. It was a solemn time. While I 
stood by his coffin, I thought of you all, and of Brother Hud- 
dlestim, who had gone before him. The day before I left, 
Father Stratten, Brother Troy, and 1, walked out on the Missis- 
sippi bluffs, while the bright surface of the river reflected 
upon us the last rays of the setting sun. We talked of the 
happy days of other years, spent with kindred spirits now 
scattered over the world. His breast seemed warmed at the 
recollection. The flame of his zeal mounted high, and point- 
ing to the bright waters that rolled in the distance, he said, " I 
feel like preaching till the last sinner on the last tributary of 
that stream is converted to God." Alas ! he had even then 
preached his last sermon. Peace to their memory. ''They 
taught MS how to live, and, how high the price of knowledge, 
taught us how to dieP Sister Piper, and her two children, 
live at her own home in Barry; Sister Troy, with one child, 
lives with her father. You have, perhaps, read the obituaries 
of Brothers Benson, Otwell, Corey, Edmunson, and Hale — 



KAH-GE-GA-GAH-BOWH. 89 

gone home. Brother N. W. x\llen, married down south, and 
John Mathers to Miss Julia Tucker. Brother Heddenburg is in 
Springfield. I believe M. has concluded not to marry, but to 
keep house for her father. Moses C. lives and prospers in 
Petersburgh Circuit. 

March 13th. I commence again, not having time to finish 
when I commenced, f record with sorrow the death of our 
child, aged eight months. The affliction of one short week, 
carried him beyond the sorrows incident to mortality, to rest 
with God. it was a trial to see him sink in death, and bear 
him to the grave. But now, thank God, 

" The storm that wrecks the winter sky, 
No more disturbs his sweet repose, 

Than summer evening's latest sigh, 
That shuts the rose." 

The Lord has given us some tokens for good ; we have some 
glorious prayer and class meetings. Thirteen joined on my 
last round. I expect Brother Wallace with me at a protracted 
meeting next week ; can you not come too? 

Well, Brother George, how do you get along in religion 1 
This is the subject all important. Time, in its rapid roll, still 
bears us on. The sun stood still in Gibeon, but time did not 
stand still. The sun went back ten degrees on the dial of 
Ahaz, but time rolled on with unremitting speed. Mutation 
is written all around us. The little flower, so bright, is nipped 
by the untimely frost of winter. The rainbow is beautiful, 
but it passes away with the weeping cloud. And how soon 
the fleeting years of time will be lost amid the mighty cycles 
of eternhy. And yet, my brother, we know that on this inch 
of time hang everlasting things. Lord, help us to stamp every 
moment with improvement. Now, if God has entrusted to us 
the care of souls immortal, how should we pray and labor, lest 
we should lose a prize so dear ! 

Brother George, I shall never forget our band society, and 
''young men's" prayer meeting ; these were precious seasons 
Though I view my brethren falling round me, the hope of im 
mortality makes ^'the valley of the shadow" flame with the 



90 THE LIFE OF 

glory of God. Thank God for relii^ion that can conquer death, 
and view the grave as but a subterranean passage to the skies 
Go on — I expect to hail you in a better clime. Brother,! 
think I have experienced that the blood of Christ cleanseth from 
all si7i. glorious truth ! Have you not found it too ? It is by 
simple Faith. 

" Faith has an eye no tears can dim ; 
A heart no griefs can stir ; 

She bears the cross, and looks to Him 
Who bore the cross for her." 

Go on, brother; the land of rest lies just across the rolling 
tide of Jordan. Methinks I see a Troy, a Huddlestun, and 
Piper, put forth their hands from the banks of glory, to beckon 
us onward. They look out for us ; let us not disappoint 
them ! You know the north and south talk of division ; thank 
God they can't divide me, nor break those ties that bind me to 
good brethren every where, from whom "joy, nor grief, nor 
time, nor place, nor life, nor death, can part." 

I must close my scattering letter, though not half done. 
Brother come down, and I'll try and tell you the rest. We can 
go over to Ebenezer and have a meeting. Pitner is there now. 
He says that the Lord has the best market in the universe ; 
Christian duties are always good sale there, and then we are 
sure to get a " back load" of grace. He says, '• the Lord has 
a great big two-story ware-house: the promise of the life that 
now is, that's the lower story ; and of that which is to corrfe, 
this is the rtpper story. There," says he, ''brethren, Fll not 
tell you any more, j'ou'll have to die to know the rest." 

My very best respects to your lady, and the little Copways. 
Yours, fraternally, 

William J. Rutledge. 

N. B. Dr. Vandevanter, Brother Bond, and many others, 
still speak of your preaching at Versailes. We have some 
good times there now. Brothers Billy and Cabbie Patterson 
are married ; yes, and Aquilla too. He preaches, and teaches 
school. Bt-other Saxon still goes it with a rush. The "first 
year" class of boys in this confeience, are now first rate; some 



KAH-GE-GA-GAH-BOWH. 91 

of them could almost stride a mountain. sir, it would do 
you good to see Brother Billy Piper throw his searing thunder- 
bolts and rive the forest oak, or bury them in the smoking 
earth. See him rise in the fulness of his strength, and ex- 
claim, "Man fell; Heaven was robed in silence, Earth in 
sorrow, and Hell alone was glad." Farewell. 

W. J. R. 

I attended several of the Conferences ; the last of 
which was in Bloomfield, in 1839, where I parted with 
some of my dearest friends and companions, for nine 
months. Still it was pleasant to reflect that the Con- 
ference had appointed Brothers Spates, Huddleston, 
Johnson, and Peter Marksman, to labor at the head of 
the Mississippi. Brother Kavanaugh was appointed 
Superintendent of the Missions for that year. I was 
allowed to visit home in the fall, to see my friends. I 
travelled to Chicago free of expense ; I drove a pair of 
fine grey horses for an individual who was on his road 
to that place. We slept in our wagons every night. At 
Chicago* I embarked in a schooner for Buffalo ; but 
getting tired of this, left it at Detroit, and took steam- 
boat for Buffalo, where I arrived just about day light. 
I had lost my cap, the wind blew it into the lake, with 
my pocket book, containing $21 in bills, and $2.b0 in 
silver, with a silk handkerchief, in which my all was 
wrapped. Here I was, moneyless, friendless, and hat- 
less, and in a strange land ! I had, however, a little 
change left. I had made up my mind to visit the East 
before my return to Canada. But this must now be 
abandoned. I walked about Buffalo quite disheartened. 

• Chicago signifies the place of skunks. 



9'2 THE LIFE OF 

At last I saw on a sign " Temperance Hotel." I con- 
cluded to put up at this house, and to my surprise and 



joy 



the landlord was a warm hearted Methodist — James 



Madison. At night, I accompanied him to the prayer 
meeting, where he told a Brother Copeland my circum- 
stances. They made up the whole amount of my loss, 
and gave me a dollar over. I could now visit the East 
as I had purposed before my loss. The next day I 
started for Rochester, where I spent the Sabbath. I 
was very anxious to see the great cities of which I had 
read so much at school. I resolved to go through thick 
and thin for the sake of seeing New York. At Roches- 
ter I stopped with Brother Colby; Miss Colby perceiv- 
ing that I was not warmly clad, gave me a cloak which 
she obtained from Brother S. Richardson. Should 
either, or both, of these dear friends see these remarks 
concerning their kindness, I hope they will excuse me 
for thus mentioning their names. I must thank them 
again for their goodness ; I often remember them in my 
clovset and by the wayside. May God reward them 
and all other friends. 

On Monday I left for Albany. When I reached 
Syracuse, I took the long-looked for rail road. We 
were soon on our way, moving along like a streak of 
lightning. In the morning 1 arrived in Albany in time 
for the morning boat for New York. I walked around 
this Dutch city; and as every thing appeared to be some- 
what new, I was interested, especially with the vessels, 
&c. As I wished to be economical, I left without any 
breakfast. I was charmed with the steamboat. We 
passed down the Hudson ; the towns, villages, and the 



KAH-GE-GA-GAH-BOWH. 93 

splendid scenery enchanted me. I had seen but very 
few such magnificent scenes before. 

About noon, a plain looking man approached me : I 
discovered at once that he was of that class of men call- 
ed Quakers. He spoke of what they were doing for 
the Indians in New York. I was very much interested 
wdth his conversation. I felt glad and proud to have 
the honor and pleasure of seeing and conversing with 
one of Penn's descendants — the friend of the poor In- 
dians. While conversing with him, the bell was rung 
for dinner ; he wished me to go down and eat ; I told 
him I was obliged to be saving, as I had but little 
money and was not accustomed to travelling. Upon 
saying this, he pulled out a dinner ticket from his pocket 
and said, " Friend^ thou must take this and come down 
to dinner." I had an exalted opinion of the Quakers 
before, but this kind act increased my feelings, and con- 
firmed all that I had ever heard of their generosity to 
my poor people. " God bless the Quakers," said I, 
silently, as I descended to dinner. After dinner we 
finished our conversation. He said he was on his way 
to Philadelphia. God bless him, wherever he is. He 
has my kindest wishes. 

In the evening I arrived at New York, and went im- 
mediately to see Brother Mason, who directed me to 
go to Sister Luckey's in Broome street, where I tarried 
during my stay. 

On the 25th of October, came that great jubilee of 
Methodism. In the morning I went with Dr. Bangs to 
meeting. He preached the centenary sermon, which 
was afterwards printed. In the evening I attended the 



94: THE LIFE OF 

Allen street Station. Oh what a happy meeting this 
was. Here I saw some of ihe greatest among them 
weep for joy. *' Amen, halleluiah, glory to God/' and 
similar ejaculations, rang through, and filled the house. 
In this vast assembly w^as a solitary Indian — George 
Copway ! Never can I forget that evening ! What- 
ever may be my future lot in this life, I will always 
thank God for the privilege of attending these services. 
May the Lord pour out his Spirit on all his churches. 

The next day I visited Newark, N. J., to see brother 
Abraham Hedenburg, with whom I had become 
acquainted in Illinois, at the house of his brother 
James. Here I met with a great deal of kindness. 
Brother Bartine, of the Franklin Station, requested me 
to preach for him in the morning ; and Brother Ayers, 
of the Northern Station, invited me to preach for him 
in the evening. Brother Ayers gave me about ^8.00 
w^orth of books, which I had the pleasure of perusing 
during the winter. This was a favor — a distinguished 
favor indeed. I have seen that dear brother but once 
since. May the Lord be gracious to him. 

Mj visit to Brother Hedenburg was delighful. I 
met many friends here, to whom I can never be thank- 
ful enough. May God visit them in great mercy. I 
saw them again last summer, and partook of their kind 
hospitalities. I feel more and more indebted to them ; 
especially to Brother Hedenburg. 

My next journey was to Boston. Dr. Bangs gave 
me a letter of introduction to a brother in that city. 1 
remained about two weeks, looking at the Yankees and 
their city. Boston is much overrated ; there are a few 
verv few pretty spots ; the rest is crooked and narrow. 



KAH-GE-GA GAH-BOWH. 95 

It is far behind New York, Philadelphia, and perhaps 
Baltimore, and New Orleans. I met with a few choice 
spirits — Brothers King, Rand, Wise, and Smith ; and 
on the Sabbath, I addressed the Sabbath School in 
Rassel street. In the evening we had a delightful 
meeting. I remained with Brother H. MerrelPs family 
during my sojourn, and I shall always recollect them 
with feelings of sincere gratitude. I visited several 
noted places while in that vicinage, — the Monument 
on Bunker's (or rather Breed's) Hill, etc. ; I went also 
on the top of the State House when the sky was clear. 
It was from this point that I saw the works of the 
white man. The steeples, vessels arriving, and others 
spreading their sails for distant lands. The wharves 
were filled with merchandise. A few steamboats were 
running here and there, breathing out fire and smoke. 
On my left, I noticed several towns. The steam cars 
from Worcester rolled on from the w^est ; others were 
starting for Providence, and whizzed along the flats 
like a troop of runaway horses. Here w^ere factories in 
different directions. As I saw the prosperity of the 
white man, I said, while tears filled my eyes, " Happy 
art thou, Israel, who is like unto thee, people saved 
by the Lord l"*^ W^hen I thought of the noble race of 
red men who once lived and roamed in all the land, and 
upon the waters as far as my eye could reach, the fol- 
lowing thoughts arose in my mind, which I have since 
penned. 

Once more I see my fathers' land 

Upon the beach, where oceans roar ; 
Where whiten'd bones bestrew the sand, 

Of some brave warrior of ^ 



96 THE LIFE OF 

The groves, where once my fathers roam'd— 

The rivers, where the beaver dwelt — 
The lakes, where angry waters foam'd — 
Their charms, with my fathers, have fled. 

O ! tell me, ye *' pale faces," tell. 

Where have my proud ancestors gone? 
Whose smoke curled up from every dale, 

To what land have their free spirits flown 1 
Whose wigwam stood where cities rise ; 

On whose war-paths the steam-horse flies; 
And ships, like mon-e-doos in disguise, 

Approach the shore in endless files. 

I now visited the Missionary Rooms of the American 
Board, whose invaluable labors are felt throughout the 
globe. I saw some articles, wrought by our people in 
the west, such as bead work, porcupine quills, mocca- 
sons, war clubs, etc. I thought, that if Brother Green 
had seen as much of war clubs as I had, (for I have 
seen them stained with blood and notched according to 
the number of individuals they had slain,) he would 
conceal them from every eye. 



CHAPTER XIII. 

About the 4th of November, I took my leave of Bos- 
ton, for the great commercial emporium, on my route 
homewards. My travelling companion was the Rev. 
E. Taylor, the sailor's friend. He was on his way to 
Philadelphia to preach. I should suppose that a better 
sailor's preacher cannot be found in the Union. I was 



KAH-GE-GA-GAH-BOWH. 97 

much pleased with his conversation. In one of his 
pubUc addresses, I was told that he said, " When I die, 
smother me not under the dust; but bury me in the sea, 
where the sea- weed will be my winding sheet, the coral 
my coffin, and the sea shell my tomb stone." I heard 
an individual say of him, ^' start him where you will, he 
will go to sea." 

I was now, once more, in the magnificent city of New 
York. I bought a few books at the Book Rooms. After 
surveying the beauties and curiosities of the city, I left 
in the steamboat Rochester for Albany. I spent one 
day in Albany, and attended a Methodist prayer meet- 
ing. The Rev. Mr. Seymour, the preacher in charge 
at the Division street Station, introduced me to Brother 
Page, who had the charge of the South Ferry street 
Church. At the latter church I was present at a delight- 
ful and soul-stirring meeting. 

The following day I took the canal for Syracuse and 
Oswego. On my way from Schenectady to Utica I 
preached twice on board the boat; and even here I 
found some pious souls. I observed the tears falling 
from several eyes. " The Lord be praised," was the 
language of my heart. When shall this poor heart 
feel fully and wholly alive to the unsurpassed favors 
of heaven? 

I took a steamboat at Oswego, and arrived at King- 
ston, C. W., on the evening of Nov. 11. Here I had 
to pay duties on the books which I had obtained in New 
York. The amount to be paid was ^32,50, and I had 
but $21. I went to Charles Oliver, Deputy Collector ; 

and as soon as T laid mv circumstances before him, he 

9 



98 THE LIFE OF 

said, " pay the $21, and I will advance you the balance; 
and as soon as you reach home, write to Mr. McCau- 
lay, the Inspector General, who lives in Toronto, and 
inform him who you are ; he will, doubtless, authorize 
me to refund you the money." I did so, and shortly after- 
wards received the whole amount. In this public way 
I would express my most hearty thanks to these gentle- 
men for their acts of kindness towards an Indian stranger. 
I arrived at Rice Lake on the 12th day of November, 
1839, having been absent from home five years and four 
months. Never did I feel so rejoiced as when I stood 
on the top of a hill, and saw my village, seven miles 
across the lake. I gazed upon it with pure delight; and 
as I took a retrospective view of all the scenes which I 
had passed through, I wondered at myself, and at the 
great goodness of God. I knelt down and "blessed 
and thanked Him who liveth for ever," for his unspeak- 
able goodness to a child of sin. While crossing the 
lake, I was in perfect ecstacies ; my heart leaped with 
joy ; and my thoughts and emotions were at my home 
long before my person. how tedious and tardy the 
boat seemed to be; I wished for wings several times. 
But at last, I planted my foot upon the spot on which I 
had been reared from my infancy, and where some of 
the sweetest and happiest recollections of my life were 
centered. But " every sweet has it bitter." On en- 
quiring for some of my relatives, I was informed that 
they had left this, for a better life. Many of my old 
friends and acquaintances had gone to try the realities of 
another world. Numbers were bathed in tears, and the 
wounds of their hearts were re-opened. My own heart 



KAH-GE-GA-GAH-BOWH. 



99 



seemed to bleed at every pore. What a painful interview ! 
I now requested to be shown the graves of my dear re- 
latives and friends. I wended my way to these conse- 
crated grounds, and sighed and wept over them. My 
reflections were solemn indeed ! I followed many of 
them, in my thoughts, to heaven, whither they doubt- 
less now are, celebrating the praises of God around the 
throne of the blessed Redeemer. This was great con- 
solation amidst ray griefs ; and 1 felt now determined, 
with God's assistance, to follow them, so far as they fol- 
lowed Christ, and thus be prepared to unite with them 
in the songs of the upper world, whenever God shall see 
fit to call me hence. 

Brother John Sunday, was at this time, stationed in 
our village. The Lord soon visited this Mission wdth a 
glorious revival ; many were converted, and others re- 
claimed. The tracts that I had received at the Book 
Rooms, and the books from the American Tract Society 
(N. Y.,) I distributed among those that could read, and 
they were duly appreciated. Ibelieve that th(;se were the 
means which prepared their minds to relinquish the 
world, and place their hope in God. 

I will now speak of Christmas and New Year. 
When Christmas arrived, we were invited to a centenary 
tea party, in company w^ith the Rev. William Case, the 
well known friend of the Indians. The party met at 
Alderville, eight miles from the Mission. This w^ as a 
season of much joy and happiness. The Chiefs referred 
to the time when they were w^ithout the gospel. One 
of them said, *' Before I heard the gospel, when Christ- 
mas came, I began to thank the Great Spirit for the day 



100 THE LIFE OF 

on which I could get plenty of whiskey. Brothers, you 
know how^ often 1 was dragged through the snow to my 
wigwam, wdiere my wife and children were cold and 
hungry. Now, I drink tea instead of whiskey, and 
have religion with it ; row my house is comfortable ; 
and my children are pious and happy. I expect to pur- 
sue a Christian course till I arrive in heaven. My fond 
hope is to meet these good missionaries in the land of 
bUss ; and not only these, but also the good John Wes- 
ley, with whom I expect to shake hands there." John 
Sunday's brother (Big Jacob,) said, " When the Me- 
thodists w^ere preaching to our people, I heard that the 
chiefs and warriors w^ere frequently in tears. I then 
said, I would not shed tears were I to hear them. 
Still, I wished to understand for myself I went, with 
a full determination not to behave myself like a wommi, 
I mean by crying. I sat near the door. The preacher 
was speaking about the Saviour's dying on the cross, 
while the Indians all around were sobbing. I began to 
feel serious, and then the tears fell involuntarily. Fre- 
quently 1 wiped my eyes, but still the tears wow/c/^owj. I 
asked myself, am I crying too ? Brethren, I was ashamed 
to exhibit tears ; but now [here he raised his hand 
to heaven] it is not through cowardice that I cry, for I 
never shed a tear on the battle field, nor even when my 
children or my friends lay dead before me. No ! I 
never dropped a tear. I feel to-night very happy and 
thankful to know that the Great Spirit did not, w^hile I 
was in darkness, say, * I w^ill never bless this Indian.' 
I feel an ardent love for you all. I love Jesus, who 
has done so much for sinful me." He then sat down ; 



KAH-GE-GA-GAH-BOWH. 101 

Brother John Sunday now arose, and interpreted what 
his brother had just said ; and at the close of his remarks, 
he turned to the whites, who had come here from Co- 
bourg, and several other places, and said, '' Brothers, 
that was a great big mercy, for that great big ?na?i.^^ 

I might add other cases here, but it is scarcely neces- 
sary. Suffice it to say that w^e enjoyed the services 
throughout. As I looked around, I recognized some, 
whom I knew, and had often seen before the gospel 
reached us, and who had usually spent Christmas in the 
gutter, — degraded, miserable, and starving. The lan- 
guage of the Psalmist might well have been quoted by 
each of these poor brethren : — '^ Thou hast raised me 
up out of the filthiest sink (English translation, ' the miry 
clay,'') and hast planted my feet firmly on a rock." 
Yes, the rock Christ Jesus. 

New Year's day w^as observed in the same religious 
manner. And I cannot but remark here, that it is to be 
greatly regretted that so many Christians in the States 
spend this day in gadding about f"rom house to house, 
and indulging in luxuries to excess. Nay, more ; I 
have been informed that not a few professors entertain 
their visitors with fire-water or deviPs spittle, on that 
day. What a contradiction this would be in the esti^ 
raation of converted Indians, were they to witness these 
scenes. 

During the w^inter, the General Council of the Nation 
was held at the Credit River Mission. Chief Joseph 
Sawder was elected President of the Council. This 
noble chief has filled the chair several times since, wdth 
great credit. Several petitions, and other important 

9* 



102 THE LIFE OF 

documents were drawn up and signed by the difTerent 
chiefs, to be presented to the Government of Canada. 
The whole Council waited on the Governor General, 
Lord Sydenham, in a body ; they presented their peti- 
tions (see Note A, at the end of this chapter.) In 
reply, we received but little satisfaction ; he closed his 
note, by saying, " My children, for the present, I bid 
you all farewell." His Lordship did not even deign 
to affix his name to the note. Since then, nothing has 
been heard of our papers, and therefore we naust con- 
clude that they have been laid under the table. But 
what could be expected of a ^^ father^"* who could smile 
in the presence of his '-'■ children^'' and yet stab them in 
the dark .^ See note B, at the close of the chapter, 
where the reader may find an extract from his letter to 
Lord John Russell. To rebut his false representations, 
I would appeal to the Report of the Commissioners on 
Indian Affairs in Canada; to the missionaries; and to 
the whole civilized and Christianized population of the 
Chippewa nation. I can therefore say, without the fear 
of respectable contradiction, that his assertions have no 
foundation in truth. A few drunken Indians, it is true, 
may be found in Canada ; and these alone, would be 
willing to call him Father. 

It was at this General Council that I became ac- 
quainted with Captain Howell's family, of Toronto, for- 
merly of England, and after an intimate acquaintance of 
some six months, I was united in marriage to his daugh- 
ter Elizabeth. My wife has been a help meet indeed ; 
she has shared my woes, my trials, my privations ; and 
has faithfully labored to instruct and assist the poor In- 



KAH-GE-GA-GAH-BOWH. 103 

dians, wht lever an opportunity occurred. I often feel 
astonished when I reflect upon what she has endured, 
considering that she does not possess much physical 
strength. I can truly say that she has willingly partaken 
of the same cup that I have, although that cup has often 
contained gall. I trust, that I have not transgressed 
the bounds of delicacy, in speaking of one who has 
sacrificed so much in becoming the partner of an Indian 
missionary. I will simply add, that Mr. and Mrs. 
Howell, and their daughters Caroline and Elizabeth, 
were then, and are now, members of the Methodist 
Church. 

In the spring which preceded my marriage, I was 
appointed by my people at Rice Lake, to transact some 
business for them at Toronto. I accordingly left Rice 
Lake and reached Toronto in April. Just before leav- 
ing for Rice Lake, I called to see my cousin, Thomas 
Kezhig, who was confined to his house by consumption. 
AMiile on my journey homewards, between Toronto 
and Port Hope, as I was sleeping on one of the sofas 
of the steamboat, I had the following singular dream in 
relation to my cousin above mentioned : — 

I found myself in a path on a wide plain, which led 
towards the south, between two cottages. I was im- 
pressed with a belief that it was my duty to proceed to 
the end of the road, which, from appearances, great 
multitudes had walked over. On nearing the cottages, 
I discovered a small gate, attended by a keeper. At 
first, he refused me an entrance, but after much persua- 
sion, he permitted me to pass, extorting from me a pro- 
mise, to return as soon as I should reach a certain spot, 



104 THE LIFE OF 

from which I could see the end of the path. T passed 
through the gate and traveled over a beautiful rolling 
country, with groves, flowers, and fruits, on my right 
and on my left, which delighted my eyes ; while the 
singing of birds delighted my ears. I walked through 
several streams which ran smoothly over beds of beau- 
tiful pebbles. From one of these streams I drank, and 
felt much refreshed. In some places, I saw the impress 
of men's feet on the pebbles, which proved that persons 
had gone before me. Some time after this, I heard 
sev^eral voices conversing about the country to which 
they were traveling. I ascended a hill, from which I 
beheld a scene which no language can describe. In 
front was a large granite rock, in the form of a pyramid ; 
it was exceedingly high ; had seats on each side from 
the bottom to the top ; and on these, sat a great multi- 
tude who had died in the Lord. Here and there was a 
vacant seat. Some, however, were standing, and all 
had a pair of wings. Those that were sitting, had 
wings, and seemed ready to fly ! On the very summit, 
and above the rest, there was a spacious seat, or magni- 
ficent throne. One sat on this throne who shone like 
the sun ! Over his crowned head was a circle, resem- 
bling a rainbow, on which was written, with letters of 
gold, " This is the King Jesus." What a splendid 
sight ! it dazzled my eyes. Above his head were clouds 
of angels ; these were performing beautiful gyrations. 
Sometimes they descended so low, that I plainly could 
see the upper side of their wings, which reflected a 
brilHant hght from the throne. I did not hear them 
speak, but there was a noise like a mighty rushing wind. 



KAH-GE-GA-GAH-BOWH. 105 

occasioned by their wings, which were constantly in mo- 
tion. There were myriads upon myriads of these 
winged angels ; the very heavens were covered with 
them. I observed betw^een me and this great rock, a 
river, part of which was as black as jet, and the rest as 
yellow as gold. It flowed gracefully along the edge of 
the beautiful green, near the rock. I saw two men 
plunge into its bosom, and swim. As soon as they 
reached the spot where the water was black, their 
clothes fell off of them, and were carried away by the 
current ; while they themselves reached the shore on 
the opposite side. They now assumed forms too glo- 
rious for tongue or pen to describe ; even imagination 
must fail here. They now seemed to rise up out of the 
river ; and as they stood upon its bed, with their long 
white wings majestically expanded and dripping, they 
clapped their hands and exclaimed, *' Glory to God in 
the highest ; glory and honor to Jesus." They now 
stepped out of the stream, walked side by side, and 
ascended to their seats midway up the rock! While 
they were ascending, the entire multitude cheered and 
welcomed them. "Glory to God," "Halleluiah,'' 
with many other exclamations, were echoed in loud 
peals thoughout the whole region. My eyes wept big 
burning tears, which overflowed my face. I tried to 
join the happy throng in ejaculating halleluiah ; and 
made several fruitless attempts to cross the river. I felt 
as if I were fettered, and fastened to a stake. Presently, 
I heard the sound of footsteps behind me ; I turned 
around suddenly, and beheld my cousin Thomas Kezhig, 
passing along. I addressed him, and said, " Where 



106 THE LIFE OF 

are you going, cousin?" He replied, " I am going 
where my motlier and sister have gone ; but you must 
return home soon, for you are needed there ; you will 
one day follow us to the skies." I exerted myself to 
approach him, but in vain. He turned about, ran down 
the hill to the water, plunged in, and swam like a duck. 
His clothes now fell off of him, as did those of the two 
individuals referred to above. 1 saw him rise ; he ex- 
claimed, " Glory to Jesus P^ Some one exclaimed 
from the rock, " Thomas Kezhig is come, Thomas Kez- 
hig is come." Immediately, two flew from their seats, 
and presented themselves before him, near the edge of 
the water. They embraced each other, and clapped 
their wings, as if filled with joy. O what a happy, 
happy scene! The immense throng of angelic beings 
witnessed this sight, and lowered their flight. Those 
on the rock, now stood up at his approach, and flapped 
their wings. The two who had flown to him, led him 
by the hand to a seat. Every eye was now upon him ; 
and the whole heavens seemed to echo, " Welcome to 
thy rest, tJiou child of affliction.^ ^ I recognized in these 
two, his mother and sister, who had died a few years 
before, with a hope full of glory. I could have given 
worlds for permission to cross the river. I wept sorely, 
andfelt it incumbentto return, according to ray promise, 
to the keeper of the gate. The keeper inquired, " well 
did you see them ?" But my heart was too full to give 
utterance to my thoughts. I now awoke, much agi- 
tated, and still weeping. I looked at my watch, and 
discovered that it was a quarter past one o'clock, P. M. 
In the evening I met one of my step-brothers at Port 



KAH-GE-GA-GAH-BOWH. 107 

Hope ; he had just arrived. The first words that he 
uttered, were, " Our cousin is no more." I inquired, 
*' When did he die ?" He replied, " To-day, about 
one o'clock." " Then," said I, *' he is happy in the 
realms of bliss." The next day, as I stooped over his 
cold remains, I could still see his glorified spirit as in 
my dream, welcomed to the land of angels. O ! " Let 
me die the death of the righteous, and let rny last end 
be like his." I loved him tenderly, and had good 
reason to believe that he also loved me. My readers 
will, I trust, excuse me for having inflicted upon them 
this dream. It is even now so vivid in my recollection, 
and being somewhat curious and peculiar, that I have 
ventured to give it. It is but a dream, and I wish it to 
go for what it is worth, and no more. 

I left Toronto for the west, on the third of June, 
and arrived at BufTalo the same evening, just in time to 
fulfil an engagement. I was to address the Sunday 
School Missionary Society at the Methodist Episcopal 
Church. I was obliged to leave Mrs. Copway at 
Toronto, as she was not quite prepared to depart; but 
the following day she met me in BufTalo. Here the 
brethren prevailed on us to stay over the Sabbath. 
Sabbath morning I preached at Black Rock, and in 
BufTalo in the evening. What a curious, inquisitive, 
and teasing people, some of the Yankees are! Yet, 
they are very friendly withal, for every one seemed to 
be striving to induce us to go to their homes to take 
tea and to pass the night. I had been married but a 
few days, and the following were some of the ques- 
tions pu'. to me : — "How did you oj'ain your wife.'" 



108 THE LIFE OF 

"Where were you married?" '^Did her father con- 
sent?" "How many of your people have married our 
white women ?" These and similar inquiries were con- 
stantly made, and were exceedingly annoying. But 
notwithstanding all this, I could say "farewell dear 
friends of Buffalo ; thank you for your kindness, your 
good wishes, and your prayers. Farewell Sister Dob- 
son, Brother M., and Brother Vanderpool" — a nohle 
hearted and whole-souled man. 

On the 7th of June, we parted with my wife's sister, 
Caroline, who had come with my wife from Toronto as 
far as Buffalo. We were soon sailing on Lake Erie. 
On the 8ih we were in Cleveland. Here we were 
obliged to stop, as the regular boat was engaged to con- 
vey persons to the great Whig Convention at Fort 
Meigs. But we passed a very agreeable time, however, 
especially with Mr. and Mrs, Peet. On the 12th, an 
opportunity offered by which we could go as far as 
Amherstburg, on our way to Detroit. The steamboat 
Milwaukie stopped at Cleveland on her route upwards 
and on board of her we went. Soon we fell in with 
Rev. John Clark, who was on his way from the General 
Conference to Chicago, in company with Rev. Mr. Col- 
clazier, of Detroit. It was my design to preach on 
board, but was prevented on account of the rolling of 
the boat, which caused much sea-sickness, and our early 
arrival at Amherstburg. Here we staid one week, and 
passed many happy hours, especially with Sister Scott. 
From Amherstburo: we went to Detroit. On the 18th 
we started from Detroit for Mackinaw, on board the 
steamboat Robert Fulton, which place we reached on 



KAH-GE-GA-GAH-BOWH. 109 

(he 20th; here we remained a few days with B. Chapman, 
Esq. Here I heard of the death of one of our traders, 
Lavaque, a pious man and a particular friend. I preached 
his funeral sermon, and then his remains were con- 
signed to the grav^. Many wept on this occasion, for 
he was much beloved. Mrs. Copway was now suffer- 
ing from chills and fever, which she first contracted at 
Toronto. On the 23d, we took passage on board the 
steamboat Fairport, and arrived at Green Bay early the 
next morning. Mrs. Copway's indisposition induced 
me to remain here until she should feel better. Brother 
Chenoworth, the stationed preacher, w^as absent, and it 
devolved on me to fill his pulpit on the Sabbath. We 
had a most interesting; season in waiting on the Lord. 
Mrs. Copway's fevers continued three weeks, and when 
it was thought that she had recovered, w^e took land 
carriage to Prairie Du Chien. But before we had gone 
many miles, she was again seized with chills and fever, 
and we were obliged to tarry at the house of a Mr. 
McCarty. His family were kind, and would not receive 
any compensation for their trouble. I now proposed to 
Mrs. C. to return to Green Bay, but she would not con- 
sent, saying, that as we had started, it were better to 
keep on. Every other day she had the fever. O 
how it distressed me to witness her affliction. We 
passed through the villages of the Stockbrige and 
Brother Town Indians. Their lands are good, and 
it is to be hoped that they will continue to conduct them- 
selves well. 

On the 17th July, we arrived at Winnebago Lake, 
where we took dinner with Brother White. After leav- 

10 



110 THE LIFE OF 

ing this place, we had to kindle up a fire in the groves 
several times, in order to cook something for breakfast, 
and for the rest of the day ; there being no settlers within 
twenty miles. Some men seem to have come to these 
" diggings" only for the purpose of defrauding travellers 
out of their goods and money. For every slim and 
dirty meal, we had to pay fifty cents. There is a house 
between Fort Winnebago and Prairie Du Chien which 
I can never forget. We had to pay fifty cents for each 
meal (?) ; twenty -five cents for lodging in beds swarming 
with fleas and bugs. Sleep was out of the question; so 
I spent the hours of the night on the seat of what was 
called a chair. August 2od, we arrived at Prairie Du 
Chien, after much fatigue, having traveled ten days. 
Brother Kavanaugh had just arrived from St. Peters, 
and had us conveyed to Dubuque, in a canoe. Here 
Mrs. Copway remained, till I returned from the Confer- 
ence, which was held at Mount Morris. From Du- 
buque we w^ent to Prairie Du Chien, in a steamboat ; on 
the 26th we were compelled to go in our canoe to St. 
Peters, on account of the shallowness of the river. Our 
company consisted of Brothers Spates, Huddleston, 
Brown, Jones, Mrs. Copway, her sister, and myself. 
We encamped, occasionally, on the banks of the Mis- 
sissippi. We were more than two weeks traveling 
three hundred miles, to St. Peters. We had a tent 
which we pitched every night. On the 26th Septem- 
ber, we had to mount the bluffs of the Mississippi river; 
here we found a number of Indian deities, made of stone. 
Mrs. Copway and her sister tumbled them all downmto 
the river. Their worshippers must have been astound- 
ed and mortified when they returned, and discovered 



KAH-GE-GA-GAH-BOWH. Ill 

that their gods had vanished. On several occasions 
we were dripping wet. On the 9th of October we ar- 
rived at St. Peters ; we here had the happiness and pri- 
vilege of associating with the Presbyterian missionaries 
three weeks; they were affectionate and truly kind to 
us. These were Brothers Garvin, Pond, Denton, and 
their wives. We had yet to journey nearly three hun- 
dred miles. After some delay in getting ready, we 
started in our canoe. On the 27th of October we went 
about fifteen miles up the river ; on the 2Sth we could 
proceed no farther on account of the ice. Now what 
was to be done? If the winter sets in, while we are on 
our journey, we shall have to suffer much. We there- 
fore concluded to go by land to Elk River mission. On 
the 19th we hired a Frenchman to convey our things 
in his cart. It being late when we started, we walked 
but five miles the first day ; we really dreaded the jour- 
ney. On the thirtieth, while we were crossing the Rice 
River, the cart was upset ; our provisions and clothes 
were filled with water ; and many of our things were 
floating down the river. I made a lire, and we passed 
the rest of the day in drying our articles; fortunately, 
not one of us was in the cart. Mrs. Copway exhibited 
much patience and fortitude ; she reproved us for mur- 
muring, on account of this and other mishaps ; and 
laughed, while our pies and cakes were sailing down 
the river. On the 31st we walked the whole day, and 
reached Rum River, — called so, because a barrel of 
rum had been concealed there. It would be too tedious 
to narrate all the circumstances connected with the rest 
of our journey. 



112 THE LIFE OF 

On the 6th of November we arrived at the mission, 
having traveled, in all, about two thousand and eighty 
miles. The Indians had fled from this mission, on ac- 
count of their enemies, the Sioux, w^hom they dreaded. 
Here, then, we had no employment ; no one to instruct ! 
We now endured much suffering. I was taken sick 
with the dysentery, and remained so four months, al- 
thoupjh, occasionally, I could move about. Brother 
Huddleston, also, became sick ; he was taken on the 
25th of December, and died on the 30th, of dysentery. 
This was truly a time of trial. We buried him near the 
banks of the Mississippi, on New Year's day. He had 
come here to do good ; but how inscrutable are the ways 
of God ! The chief of the Ojebwas had now arrived ; 
and addressed us in the following language : — 

*' Brothers, I am sorry to see you all in such afflicting 
circumstances. I see that you loved him ; and from 
what little I saw and knew of him, I believe he was a 
good man. He came here to do us good — to teach our 
children. You ask me where you shall bury your Bro- 
ther. I will tell you. Bury him on that Kttle hill 
[pointing to it,] so that we may see his grave as we 
pass up and down the river. I will tell my people to 
keep the grave in good order, and to respect it. No 
grass shall be allowed to grow too near it; we will see 
that it is weeded. Next summer, /will build a heap 
of stones about it ; that all may see and know where 
the good man lies — he, who came to bless us. Tell his 
father that the Sioux, our enemies, w^ill not molest his 
remains." 

This chief w^as not a pious man. Three of his war- 



KAH-GE-GA-GAH-BOWH. 113 

riors, now went to the hill, cleared away the snow, and 
dug the grave according to our directions. We com- 
mitted his lifeless body to the cold grave in a strange 
land ! I never knew how much I loved him, until he 
was gone. Filled with tears, sobs, and sighs, Brother 
Spates performed the last sad office, over the remains 
of our dearly beloved brother, while the rude blast was 
blowing the snow in every direction. Just before he 
died, he admonished and entreated us to meet him in 
heaven, where he assured us he was going. " Blessed 
are the dead, that die in the Lord." 

The chief now invited us to go and reside with him 
at Rabbit River; and, in February, we did so, after 
having traveled three days. During these three days, 
however, we had often to shovel away the snow, build 
a fire, and spread the bedding without any tent over it. 
We awoke one morning, and found the snow two inches 
deep on the bed clothes. We built a large fire, by 
which we warmed ourselves and boiled some coffee. 
Our bread was frozen ; but we thawed it, and made 
a meal. When this was over, ofT we started. By the 
way, I ought to have mentioned that I had a poney for 
Mrs. Cop way and her sister, on which they could ride. 
Through the winter he lived on rushes, and browsed 
like a deer. The poor fellow had to give out, about 
two miles before we reached Rabbit River ; Mrs. Cop- 
way, therefore, had to walk this distance on the ice, 
which greatly fatigued her. On Saturday night quite 
late, we arrived at the shanty of Chief Hole-in-the-sky. 
In all our journeyings Mrs. C. was always ready and 
willing to endure every hardship. She never murmured 

10^ 



114 THE LIFE OF 

nor appeared discontented. This often encouraged 
me, and afforded us much relief. I record with grati- 
tude, that God enabled her and her sister to bear up 
under the severest trials and hardships. We could have 
no earthly gain in view; the grace of God alone, there- 
fore, supported us by day and by night, in sickness, in 
perils, in storms, in fatigues, in despondency, and in 
solitary places. At Rabbit River we labored with con- 
siderable success ; but on account of the war raging be- 
tween the Sioux and the Ojebwas, these two missions, 
with that at Ottawa Lake, had to be abandoned. 

Note A. 

" 1st. The soil at the Credit is generally very poor, and, con- 
sequently, the crops are light, and this, in a great measure, dis- 
courages our people from becoming good farmers. The situa- 
tion of the Credit Reserve is better calculated for commercisil 
than agricultural purposes. 

'^ 2nd. We have learned, by experience, that living together 
in a village, whilst endeavoring to follow farming, is attended 
with many disadvantages, and loss of time ; it is therefore de- 
sirable, that all the Indians who wish to become planters should 
be settled on their own lots. 

" 3rd. The evil example of many of the w^hite people around 
our village, exposes our people to the temptation of drinking 
fire-water, and of committing other vices. 

" 4lh. We are of opinion, that, if we go and settle on a good 
tract of land, many of our young men, who are now spending 
their time in idleness, would be induced to become industrious, 
and attend to their farming." 

Note B. 

'' Government House, ^ 
" Kingston, 22nd July, 1841. 5 
'•' My Lord, — T have the honor to acknowledge the receipt 
of your despatch of the 1st instant, No. 393, on the subject of 



KAH-GE-GA- GAH-BOWH. 115 

the Indian Department in Canada. I beg to assure your Lord- 
ship that I have given the subject my attentive consideration, 
and I hope to be able to submit for your approval a scheme for 
the consolidation of the Department. At the same time the 
matter is attended with great difficulty, arising from the pecu- 
liarity of the duties which the officers of the Department have 
to perform, the extent of country comprised within their juris- 
diction, and, above all, from the system pursued with regard 
to the Indians, which, in my opinion, is of the most mistaken 
character. All my observation has completely satisfied me, 
that the direct interference of the Government is only advan- 
tageous to the Indians who can still follow their accustomed 
pursuits, and that if they became settlers, they should be com- 
pelled to fall into the ranks of the rest of Her Majesty's subjects, 
exercising the same independent control over their own property 
and their own actions, and subject to the same general laws as 
other citizens. 

" The attempt to combine a system of pupilage with the settle- 
ment of these people in civilized parts of the country, leads 
only to • embarrassment to the Government, expense to the 
Crown, a waste of the resources of the Province, and an injury 
to the Indians themselves. Thus circumstanced, the Indian 
loses all the good qualities of his wild state, and acquires no- 
thing but the vices of civilization. He does not become a good 
settler, he does not become an agriculturist or a mechanic. He 
does become a drunkard and a debauchee, and his females and 
family follow the same course. He occupies valuable land,un- 
profitably to himself and injuriously to the country. He gives 
infinite trouble to the Government, and adds nothing either to 
the wealth, the industry, or the defence of the Province. 
'^ I have, &c. 

(Signed,) "SYDENHAM." 

" The Right Honorable 

" Lord J. Russell." 



116 THE LIFE OF 



CHAPTER XIV. 



In the spring we were out of provisions, and had to 
fish for a living for about three weeks. Brother Spates 
taught school, and cousin Johnson and myself visited 
the wigwams daily, for the purpose of singing and pray- 
ing, and reading the word of God. They always re- 
ceived us kindly ; and soon their minds and hearts be- 
gan to feel serious, and they inclined strongly towards 
Christianity It was not long after that many of them 
professed to have made their peace with God, and ex- 
pressed their determination to obey the precepts of Jesus. 
Here we must acknowledge that God " made us glad 
according to the days wherein he has afflicted us." We 
had " not labored in vain, nor spent our strength for 
nought," although we had to confess that we were un- 
profitable servants. While conversing with a chief upon 
the importance of true religion, he became much troubled, 
and admitted that his own religion was not as good as 
the religion of the Bible ; but, said he, " I will embrace 
your religion when I shall have returned from one more 
battle with the Sioux ; and I will then advise my people 
to embrace it too." What a strujjgle this poor fellow 
had within ! His name was Bah-goo-na-ge-shig (Hole- 
in-the-sky.) He had always been kind to me and mine; 
in the spring he presented me about eighty pounds of 
sugar; observing at the same time, " I have brought 
this from the Sugar Bush to-day ; you will require some 
for your family ; and I cheerfully give it," 

Brother Brace and his family now arrived from Prairie 



KAH-GE-GA-GAH-BOWH. 117 

Du Chicn. What tales of sufferings did they commu- 
nicate ! They had traveled six hundred miles in the 
midst of winter ; and were exposed to all winds and 
weathers ! But, thank God, now they were with us. 
Their clothes were almost in strings, and their children 
were in rags ! Expecting to find enough to live on as 
soon as they arrived, they brought nothing with them. 
Thank heaven, we were just enabled to keep them and 
ourselves from starving. 

The Indians desired us to visit several other places, 
and establish ourselves there. The whole country seemed 
ripe for the Gospel. It was thought best that Brother 
Spates and myself should go down to St. Peters, by 
water, and obtain provision. We were four days going, 
and, on our arrival, a war party was just on the eve of 
departing for our mission, where they intended to mur- 
der all the Ojebwas they could find. I requested 
Brother Spates to accompany me back by land, to in- 
form the Indians of the intention of the Sioux. He said, 
" there would be too much risk in going before the 
War Party." But my wife and sister were there ; they, 
as well as my poor people, might be barbarously mur- 
dered. After repeated efforts to get some one to accom- 
pany me, but without success, I was determined to go 
alone. I trusted in the God of battles, and with his 
aid I was confident that I could prevent these merciless 
and blood-thirsty warriors from imbruing their hands 
in the blood of my nation. I was ready for a start ; and 
went to chief Little Crow's village, lo tell him that I 
was going to the Rabbit River Mission. Not thinking, 
that I was in earnest, or had courage enough, he said 



118 THE LIFE OF 

" Tell Hole-in-lhe-sky, I am coming to get his scalp." 
This took place three hours before they were ready to 
march. In the midst of jeers and war-whoops, I left 
their mission house. They did not believe that I intend- 
ed to go farther than Fort Snelling. As soon as I was 
out of sight, I began to run as fast as I was able. I 
called at the Post Office, which was nine miles from 
the Crow Mission, got my papers and letters, and ran 
about seven miles over the prairie, without stopping. I 
bought a pony on the road, of a Frenchman, and having 
no saddle, I rode but three miles of the whole distance. 
I tied my pack on his back, and made him run all the 
afternoon. In the night I slept without a fire. I was 
so anxious to get home, that I had no appetite for eat- 
ing, the first two days. I went at the rate of about 
seventy-five miles per day, and arrived home at noon, 
on the fourth day ; having walked two hundred and 
forty miles, forded eight large streams, and crossed the 
broad Mississippi twice. My coat and pantaloons were 
in strips. I crossed the Mississippi just in front of our 
mission house, and, as soon as possible, I told the chief 
that the war party were now on their w^ay to our mission, 
to kill them. I advised him to lead away the women 
and children, which they did, and the next day they all 
left us. We, that is, my family, myself, and the other 
missionaries, were now left to the mercy of the Sioux. 
But they did not come, although they sent spies. 
Brother Brace, Cousin Johnson, and I, now ventured 
to take our families down to St. Peters. We left in a 
large bark canoe, and had only o?ie loaf of bread, two 
quarts of beans, and two quarts of molasses. Brother 



KAH-GE-GA-GAH-BOWH. 1 1 9 

Brace was so sick, that we had to lift him in and out of 
the canoe. 

We saw tracts of the war party, on our w^ay to St. 
Peters. They watched us on the river, as we heard 
afterwards. We encamped about one mile and a half 
this side of their w^atering place, during the night, and 
did not know that they knew this fact, as will be seen 
in the sequel. They came and held a council just 
across the river from our encampment ; they could see 
the light of our fire. The w^ar chiefs agreed that four 
of the warriors should swim over to us and take us all 
prisoners. One w^as to take the canoe to the other side 
of the river, to bring over the rest of the party. They 
were to kill me and my Cousin Johnson. But the chief 
said to them, '' If you kill these men, the Great Spirit 
W'ill be angr}^, nd he will send his white children to kill 
us, and our children." 

One of the warriors told the chief that he was a 
coward, and that he ought to have remained at home. 
To this the chief replied, "I am no coward ; and we 
will see who are cowards when we come in front of our 
enemies." Thus they disputed, and even quarelled, 
among themselves, till day-light. The same morning, 
we left without breakfast, and on the morning following, 
we were beyond their reach. 

We saw where they had raised a number of logs, so 
that they might lie in ambush. I ought to mention, 
that we were perfectly ignorant of all their plans and 
actions, until we arrived at St. Peters. The chief, him- 
self, coinraunicated to us what has been stated above, 
^ ^'is warriors. 



120 THE LIFE OF 

This country, is, indeed, a dangerous place for the 
Ojebwa Missionaries ; but not so for the whites, for 
they never pretend to interfere with them, in any way. 

Before Conference, and while I was obliged to be at 
their mission, for there was no other road for us to go, 
the Sioux tried to intimidate me by pointing their guns 
to my breast, and by flourishing their war clubs about 
my head ; they would say; " I wish you had longer 
hair, so that I could take a good hold of it and scalp 
you," I cannot describe my yee/i??g5, on this occasion, 
better, than by quoting, with a little alteration, from the 
immortal bard of Avon: — " They were so terrible, that 
they shook my soul, and made my seated heart knock 
at my ribs against the use of nature ; cold drops of 
sweat hung on my trembling flesh, my blood grew chilly, 
and I seemed to freeze with horror." I would often 
go and see them in their Tepees (wigwams ;) this was 
good policy. They frequently showed me some of the 
scalps of the Ojebwas, and danced the scalping dance. 
What awful noises they made, as they danced in their 
fantastic dresses, with their faces painted black. They 
reminded me much of his Satanic and fiendish majesty, 
rejoicing over a damned spirit entering hell. 

During this summer, I accompanied brother Kava- 
naugh to Sandy Lake Mission, at the head of the Mis- 
sissippi. I returned by the Falls of St. Anthony, while 
Brother Kavanaugh went by the way of Lake Superior, 
he having bunness wi^h the American Fur Company. 
When I arrived, I learned that the elder son of Brother 
Kavanaugh had been drowned ; he fell from a ledge of 
rocks. Sister Kavanaugh felt deeply, this merciful y 



KAH-GE.GA-GAH-BOWH. 121 

severe dispensation. Brother Kavanaugh now arrived; 
poor man! he could not speak to me for some time. I 
met him some distance from his house ; he had heard 
of the circumstance, but had not, as yet, been home. 
" How unsearchable are God's judgments ; and his 
ways past finding out." Yet, withal, in such dark 
hours, many a Christain sees parental Love. Ah ! we 
may often exclaim, in the language of good old Jacob, 
" All these things are against me," but we may also 
say, God orders every thing for the good of his own. 

That summer we went to Conference, which was held 
in Platteville. I was then appointed to establish a Mis- 
sion at Fon du Lac, at the head of Lake Superior. Bro- 
ther James Simpson was appointed school teacher. 

We traveled from the Sioux Mission up the St, 
Croix River, crossed over to Burnt-wood River, and 
thence to Lake Superior. Having provided food, I de- 
parted with Mrs. Copway and her sister, John Jacob, 
Massey, and Brother Simpson, about the fifteenth of 
September. We were two weeks on the St. Croix 
River ; and part of this time I was so sick as to become 
delirious. I was just able to walk over the two mile 
portage to Burnt- wood River. The other men, there- 
fore, had to carry the large canoe two miles ; this 
was hard, but it was impossible for me to help them. 
We were now out of provisions. 1 have been told, by 
good authority, the following singular fact. There is 
but one spring which forms the two rivers; — the St. 
Croix which runs down to the Mississippi, and the 
Burnt-wood River which runs down to Lake Superior. 

In going down the Burnt-wood river, our progress 
11 



122 THE LIFE OF 

■was slow. We were out of provisions frcm Thursday, 
till Sabbath morning, when we arrived at Fon du Lac. 
On Saturday, Mrs. Copway and her sister had a small 
piece of bread between them ; the rest lived upon Aope. 
In the afternoon, we rowed about twenty-eight miles, 
and on Sabbath morning just at day-break we had to 
start for our station, Fon du Lac ; about twelve o'clock 
"we arrived there, and saw John Laundree, the trader, 
who was celebrated for his hospitality. I shook hands 
with him ; he asked me if I was sick ; and said, "You 
look pale." I told him, we were all hungry, and had 
had nothing to eat but a small piece of bread since Fri- 
day evening. "Ah, indeed!" said he, " I will soon 
have breakfast for you." Mrs. Laundree, after a few 
minutes, had every thing necessary for our cheer and 
comfort. While eating, I thought, that whatever might 
be said of Catholics, this was a truly Christian act ; and 
heaven will not let it pass unnoticed. 

In the evening I addressed a company of traders and 
Indians. I found the Indians in a miserable state ; the 
cause of which I attribute wholly to their intercourse 
with the traders, the principal part of whom are noto- 
riously wicked and profane. I felt very thankful, how- 
ever, that we were here ; yet I was filled with anxieties ; 
for how should I begin my labors ? Brother Simpson 
and I commenced by fitting up the old mission house, 
formerly occupied by the Rev. Mr. Ely, who had taught 
many to read and write. The school house, also, was 
fitted up, and in it Brother Simpson taught, till the spring 
Our prospects seemed to brighten up, and w^e had good 
reason to think that the Indians were glad to have us 



KAH-GE-GA-GAH-BOWH. 123 

with them ; for they sent their children regularly to 
school, and our religious meetings were well attended. 
During the winter several became seriously and religious- 
ly affected ; and in the spring, a few believed that they 
had experienced a change of heart. This encouraged 
us much. I can never forget the happy seasons I en- 
joyed, in my visits from house to house, and in the 
woods. I endeavored to seek out all; and the good 
Master was gracious tome. I have often traveled about 
among them on snow shoes, weeping for joy Often, 
too, did I sleep alone in the woods, having had lo dig 
away the snow to prepare a place to lie on. Though 
frequently hungry, faint, and lonely, I enjoyed the pre- 
sence of the Lord. On one occasion I was sorely tried: 
I accompanied one of the traders about one hundred and 
eighty miles, to purchase cattle for our place. I bought 
a cow for my own immediate family ; and in the spring 
it was killed and eaten by the Indians. Had they been 
in want, there might have been some excuse for such 
an act. We expected her to " come in" in about three 
weeks, and her milk was to be our chief dependence. 
It was a cruel piece of work. After having traveled, 
too, three hundred and sixty miles for the purpose of 
obtaining her, and then to be thus deprived, was a hard 
case truly. Had she lived, many of the children of the 
Indians would have shared in the milk. When will the 
poor Indians be instructed in right principles ? 

From along experience and close observations among 
the Sioux and the Ojebwas, in regard to the hostile feel- 
ings existing between them, I have been brought to the 
following conclusions ; 



124 THE LIFE OF 

1. That Christianity and education alone, will check 
their malevolent and hostile feelings, and thus put an 
end to their bloody wars. For this end missionaries 
must be sent to both nations. 

2. That it is useless to send missionaries without suit- 
able interpreters to assist them. 

3. That missions should be established in the vici- 
nities of the borders of the neutral grounds of these two 
powerful and savage nations ; because in these places 
there is but little, if anything, to excite them to revenge. 

4. That wherever a mission is once established, it 
ust never be abandoned. 

5. That where any Protestant mission is established 
in any village, no other denomination should establish 
another in the same place, or interfere in any other w^ay. 

6. That missionaries ought to assist each other when- 
ever they happen to fall in each other's way, or are re- 
quested to do so. 

7. That missionaries ought not to preach their own 
peculiar doctrines, to the disadvantage of other denomi- 
nations; for this not only lessens their own influence, but 
likewise that of others. 

The scenery near the head of Lake Superior, is almost 
as splendid as that of the beautiful Hudson. There is 
a magnificent fall about eight miles above the mission. 
The Indians often kill moose, bears, and deer, in this 
region. In the spring, summer, and fall, they live on 
fish. As we had no salt, we were obliged to preserve 
our fish by hanging them on poles, with their heads down- 
w^ards, and in this manner they would freeze. When 
the spring arrived, they began to thaw, and becoming 



KAH-GE-GA-GAH-BOWH. 125 

soft, would fall from the poles. Late in the fall, white 
fish ascend the rapids, andean be scooped up with nets. 
In the spring, fish of every kind, and in great abun- 
dance, ascend these rapids. 

On the 9th of April, 1842, it pleased the Lord to 
bless us with a son. This was our first child — a fine 
healthy boy. We thanked God for his goodness and 
mercy in preserving all our lives in the desert, and 
while surrounded by savages. I committed and com- 
mended him to God. May he live to take his station 
in the missionary field. 

Brother Kavanaugh was kind enough to visit us ; he 
returned by the way of Sandy Lake Mission. I accom- 
panied him over the first Portage ; here we knelt down 
on the green, and worshipped the God of Missions. 
We now parted ; but I still hope to see this affectionate 
brother again, even in this world. But if we shall 
never meet on earth, I trust we shall in heaven, 
" where the wicked cease from troubUng, and the weary 
are at rest." 

" Where we shall forget our sorrows and pain, 
And with our Redeemer in glory shall reign, 
Shall sing the anthems resounding on high. 
And bathe in the ocean that never shall dry." 



CHAPTER XV. 

We were often dehghtfully associated with the Pres- 
byterian Missionaries at La Pointe, the Rev. Messrs. 
Hall and Wheeler, and their amiable families. Their 

11* 



126 THE LIFE OF 

benevolence and Christian courtesy are above any 
praise that we can render ; but we would acknowledge 
that our hearts overflow with great gratitude whenever 
we recall them to mind. It was here that I became 
acquainted with the Rev. Mr. Boutwell. I preached 
for these beloved brethren several times, and w^e enjoyed 
sweet communion, and some thrilling seasons together. 
The Council of the Ojebwa nation assembled in this 
place about the first of October. The government 
agent, R. Stewart, of Detroit, treated with them for 
their mineral regions, for which the government gave 
them a large amount in money. From this time, I shall 
date the dissipation, misery, and ruin, of this part of 
our nation. 

1. Because it induced speculators to visit them 
yearly to sell their goods at enormous prices ; and 
their whiskey, which inevitably ruins both body and 
soul. 

2. Because it opens the door for all sorts of unprinci- 
pled men and vagabonds. The miners, too, many of 
whom are no better than pickpockets. 

3. Because, in possessing so much money, without 
any correct views of economy, utility, or prudence, it 
becomes to them " the root of all evil " — a curse in- 
stead of a blessing. 

In these appropriations, the American Government 
have grossly erred. What benefit can the many thou- 
sands of dollars, which are paid annually, be to the 
Indians, if they are not capable of exercising any judg- 
ment in relation to a proper use of money ? The fact 
IS, that, at the end of every year, they are sunk into 



KAH-GE-GA GAH-BOWH. 127 

deeper degradation. I would now ask, what are mil- 
lions of money w^ithout education ? I do not mean that 
an equivalent should not be given for lands ceded to 
the government. No ; but I do mean that this equiva- 
lent should be appropriated in such a way as to pro- 
duce the greatest benefits and the happiest results. If 
a certain amount had been given in cash, another 
amount in cattle and farmer's utensils, another in cloth- 
ing, another in houses and school houses, and the like ; 
and with these, if a few mechanics, farmers and teachers, 
had been sent among them, the Indians might have be- 
come industrious, intelligent, and useful citizens. One- 
third of each annual payment would be sufficient to 
educate, and to supply all the w^ants of their children. 
It may be supposed by some, that the white people 
settled near them give them good advice, and urge 
upon them the propriety and necessity of appropriating 
their monies in the manner just suggested. Yet this is 
not only not the case, but these very w^hites, at least a 
large majority of them, are continually laying plans by 
which they can extort from these unlettered and igno- 
rant Indians, whatever they possess. I write not at 
random, on these matters. I am too well acquainted 
with them from painful observation and bitter experi- 
ence. I have been present at ten payments ; viz. at 
Sault St. Marie, Mackinaw, Green Bay, Prairie Du 
Chien, and St. Peters. During these payments, quan- 
tities of whiskey were brought to the Indians, or else 
they were seduced to go elsewhere to purchase it. 
Poor untutored red men ! you were deluded, and maae 
drunk by white men, and then in }our hellish and 



128 THE LIFE OF 

drunken passions, you turned around and imbrued 
your hands in the blood of your own relatives and 
brethren. And were I to narrate some of the scenes 
which occurred among the w^hite faces (with black 
hearts) on these occasions, it would sicken the heart ; 
nay, it would make mad the guilty, and appal the inno- 
cent. The very devil himself might shudder. 

It was now two years since I left Canada ; I received 
letters from there, from the Rev. Messrs. Stinson, 
Green, and Jones, requesting me to return home and 
labor with them. At first, I did not deem it advisable 
to go, because I felt under many obligations to those 
who had sent me to school for tw^o years ; and had 
rendered me other kind services. But it was not until 
after repeated solicitations had been made, and money 
to defray my traveling expenses had been remitted, that 
I consented. I obtained permission from my Superin- 
tendent, Rev. J. R. Goodrich, to depart. I left La 
Pointe, Oct. 10th, in the schooner Algonquin for Sault 
St. Marie. From there we took a row boat for Mack- 
inaw, and at M. took a steamboat for Buffalo ; we now 
proceeded onwards and arrived at Toronto on the 28th 
01 October. My wife's parents and relatives, and very 
many dear friends were delighted to see us again, after 
an absence of tw^o years. We found them all well, and 
felt grateful to God for another expression of his abun- 
dant goodness and mercy. I spent much of my time 
in narrating the scenes we had witnessed, and a full 
account of my mission. 

In about a month, I w^as sent to Credit River, (Mrs. 
C. remained behind in her father's family.) Here I 



KAH-GE-GA-GAH-BOWH. 129 

taught school till Christmas, when I began traveling 
with Rev. Wm. Ryerson, on a missionary tour towards 
Montreal. We were absent about three months, and 
preached or spoke every day. We collected about 
a thousand dollars per month. The eloquence and 
piety of Brother R. seemed to be duly appreciated where- 
ever we went. He is the best platform speaker, that I 
ever heard in the Metliodist connexion. I had sup- 
posed, however, that he would be dull and monotonous ; 
but this was far, very far from the fact. 

Having returned from this tour, to Toronto, I was 
next appointed by the Missionary Society to labor at the 
Saugeeng Mission, in the place of the Rev. Thomas 
Williams. On this journey my wife accompanied me. 
The distance was one hundred and sixty miles ; and 
we reached there on the 12th of April, '43. On our 
way, we stopped at Goderich ; and from thence we took 
a canoe about sixty-five miles. 

I entered upon my duties as a missionary among the 
Christian Indians. I met wath difficulties, for I could 
obtain nothing without money ; and even when a re- 
quest was made, it was not met by the Society. I 
could not be convinced that it was my duty to starve, 
and therefore concluded I must leave. My Indian bre- 
thren stepped forward at this time, and petitioned Go- 
vernor Metcalf. to afford me a living from the Govern- 
ment. Their request was granted, and I was paid by 
Government $400 per year, for three years. I should 
have continued here, but the next year my services 
were demanded among my relatives at Rice Lake. 

In the summer, I took Mrs. Copway to Toronto, and 



130 THE LIFE OF 

left her at her father's, while I was absent at Montreal 
with the Rev. Mr. Jones. Here we waited on the Go- 
vernor General, and presented our views, and those of 
our people, respecting the formation of a Manual Labor 
School for the benefit of the Indians. The Governor 
expressed himself as favorably disposed, but was too 
sick to take an active part in it. But before this, the 
Canada Conference had appointed Rev. P. Jones and 
myself, to visit the Missions, and ascertain how much 
each Mission was willing to contribute for this object.* 
During this fall, Mr. Jones and family left for England. 
I returned to Toronto and took my family back to 
Saugeeng Mission. While on our passage, in a schooner, 
our little son, who was about three years old, fell 
overboard ; we heard him fall into the water. I ran 
immediately to the side of the vessel and jumped into 
the lake. The schooner was sailing quite rapidly, ana 
had passed him about twenty yards. I swam as fast a.y 
possible, and saw him sink. When I reached the spot 
where he sank, I dove down about seven feet, seized 
hold of him, and brought him to the surface. As the 
waves were running high, it was with the greatest diffi- 
culty that I could keep him above the water so that he 
could breathe ; and I was compelled at times to let him 
sink an instant, that I might breathe myself. I heard 
him cry, which was encouraging, for I was fearful that 
he was dying. At one time I almost despaired of 
saving either of our lives. I was about giving up all 
hope, when I saw the yawl boat near me, and I was 

*The amount reported from the Indians alone, was $2,800 



KAH-GE-GA-GAH-BOWH. 131 

told that I was just about sinking, wKen the captain res- 
cued us from a watery grave. The captain, and all on 
board, were so frightened, that ihey lost some time in 
concluding what to do. Had they luffed at once, and 
despatched the yawl, two or three minutes might have 
been saved. But, I ought not to complain ; our lives 
were spared, and thanks be to a kind Providence for 
his timely deliverance. I then gave him up to God, 
and prayed that he might be preserved, and be devoted 
to the cause of Christ. 

We now resumed our labors at the Mission. While 
at this station there where many hopeful conversions. 
A remarkable circumstance is, that during the whole 
three years of my sojourn in this field of labor, I never 
knew but one single case in which fire-water was used. 
I must not omit noticing here, a very faithful teacher in 
my charge. Jacob Jackson ; his influence was of the 
best kind ; he was also a very pleasant and interesting 
singer. It has been but a few years since these In- 
dians were converted. They now have good farms, 
dwellings, school houses, meeting houses, and a saw 
mill. How wonderful are the effects of the gospel! 
They also take delight in praying, and in singing the 
praises of God. Had the American Government 
adopted the same course towards the La Pointe Indians, 
that the British Government adopted toward these, the 
same lasdng blessings would have ensued. 



132 THE LIFE OF 



CHAPTER XVI. 



Of late, the General Councils of the Christianized 
Ojebwas have been convened, and conaucted, in the 
same manner as public and other business meetings are 
conducted among the whites. The last General Coun- 
cil, which consisted of Ojebwas and Ottawas, was held 
at Saugeeng. The chiefs came from Lakes St. Clair, 
Huron, Ontario, and Simcoe, and from Rice and Mud 
Lakes. The object of this convention was to devise 
plans by which the tract of land now owned by the 
Saugeeng Indians, could be held for the sole benefit of 
the Ojebwa Nation; to petition the Government for aid 
in establishing a Manual Labor School; lo ascertain 
the views and feelings of the chiefs in relation to forming 
one large settlement among themselves at Owen's 
Sound, there to live in future ; and to attend to other 
things of minor importance. There were forty-eight 
chiefs present, from Canada West alone. Chief Sawyer 
took the chair, and the writer had the honor of being 
Vice President. Chief John Jones, of Owen Sound, 
was selected to deliver the opening address, in which 
he was to give an outline of the subjects to be discussed. 
The meeting was now called to order ; and after sing- 
ing, and an appropriate prayer by Chief John Sunday, 
Chief Jones arose ; all was silent, and every eye was 
turned towards him. After rolling his small but piercing 
black eye over the vast assembly, he spoke as follows : 

" Brothers ! You have been called from all parts of 



KAH-GE-GA-GAH-BOWH. 133 

Canada, and even from the north of Georgian Bay. 
You are from your homes, your wives, and your chil- 
dren. We might regret this, were it not for the circum- 
stances that require you here. 

"Fellow Chiefs and Brothers, I have pondered with 
deep solicitude, our present condition ; and the future 
welfare of our children, as well as of ourselves. I have 
studied deeply and anxiously, in order to arrive at a 
true knowledge of the proper course to be pursued to 
secure to us and to our descendants, and even to others 
around us, the greatest amount of peace, health, happi- 
ness, and usefulness. The interests of the Ojebvvas and 
the Ottawas are near and dear to my heart ; for them, 
I have passed many sleepless nights, and have often 
suffered from an agitated mind. These nations, I am 
proud to say, are my brothers ; many of them, are bone 
of my bone, and for them, if needs be, I could willingly, 
nay, cheerfully, sacrifice any thing. Brothers, you see 
my heart. [Here the speaker held out a piece of white 
paper, emblematical of a pui'e heart.] 

** Fellow Chiefs and Warriors ! I have looked over 
your wigwams throughout Canada, and have arrived at 
the conclusion, that you are in a warm place ; your 
neighbors, the whites, are kindling fires all around you 
[that is, clearing the lands.] One purpose for which 
you have been called together, is to devise some plan 
by which we can live together, and become a happy 
people, so that our dying fires may not go out [our 
nation may not become extinct.] but may be kindled in 
one place, which will prove a blessing to our children. 

"Brothers! Some of you are living on small parcels 
12 



134 THE LIFE OF 

of land, and others on Islands. We low offer you any 
portion of the land which we own rn this region ; that 
we may, the rest of our days, smoke the pipe of friend- 
ship ; live and die together ; and see our children play, 
and be reared on one spot. We ask no money of you. 
We love you ; and because we love you, and feel for 
your children, we propose this. 

*' Brothers! There are many other subjects which 
we think ought to come under your consideration 
besides those already stated. But the most important 
are ; 

" 1. Whether it w^ould not be better for the whole 
Ojebw^a Nation to reside on this, our territory. 

" 2. Would it not be w^ell to devise ways and means 
to establish Manual Labor Schools for the benefit of the 
nation. 

"3. Ought not a petition to be drawn up and presented 
to our Great Father [the Governor General,] for the 
purpose of fixing upon a definite time for (he distribu- 
tion of the annual ''presents," and the small annuities 
of each tribe. 

** 4. Is it not desirable to petition the Governor 
General, to appoint a resident Indian interpreter, to 
assist the agent in Toronto. 

" 5. As w^e [the Christian part of our nation] have 
abandoned our former customs and ceremonies, ought 
we not to make our own laws, in order to give character 
and stability to our chiefs, as w^ell as to empower them 
to treat wdth the Government under which we live, that 
they may, from time to time, present all our grievances 
and other matters to the General Government. 



KAH-GE-GA-GAH-BO\VH. 135 

^' My Chiefs, Brothers, Warriors ! This morning, [the 
speaker now pointed his finger towards heaven] look 
up, and see the blue sky ; there are no clouds ; the sun 
is bright and clear. Our fathers taught us, that at such 
assemblies when the sky was without clouds, the Great 
Spirit was smiling upon them. May he now preside 
over us, that we may make a long, smooth, and straight 
path for our children. It is true, I seldom see you all ; 
but this morning, I shake hands with you all in my 
heart. 

" Brothers ! This is all I have to say." 

On taking his seat eighty-four chiefs responded 
** Hah .'" an exclamation of great applause. 

Several chiefs spoke, and highly approved of what 
had been proposed ; and expressed their gratitude for 
the kind offer of the lands. It was proposed to petition 
his Excellency the Governor, to grant and secure to the 
Indians, the whole of this territory. 

The following was drawn up by John Jones, Jacob 
Tackson, and David Wa-wa-nosh. 

The Petitian of the Ojebwa Chiefs, in General Council, respecting 
the unceded lands north of Saugeeng and Owen's Sound, June 
5tk 1845. 

To our Great Father Lord Metcalf, Governor General of British 
North America; and Captain General of the same, &c., &c. 

The Ojebwa Chiefs in General Council assembled, humbly sheweth: 

Father — Your Petitioners having ceded a great portion of 
their once extensive territory about Saugeeng and Owen's Sound, 
and a portion of it having been restored to them since the treaty 
of 1836, by your Excellency's gracious commands ; 

Father — Your Petitioners are very anxious that the reserve 
fjiow sriil known as the Indian Territory) be a perpetual reserve; 



136 THE LIFE OF 

as a future refuge for a general colonization of the Ojebvva 
Nation, comprising the scattered Tribes in Canada West; 

Father — And that these lands may now and for everbe open- 
ed to all the Tribes ; that whenever any tribe is disposed to move, 
that they may have nothing to fear, but have access to any of 
the good lands to settle upon ; 

Father — You have settled your white children on those 
lands that once were our fathers ; we ask now to let us have the 
only remaining land we have, to ourselves, unmolested ; 

Father — This is the prayer of your red children ; and feeling 
confident that you will give it every important consideration 
which it requires, your red children will listen to hear the 
answer of their Great Father. And they, as in duty bound, will 
ever pray. 

Forty-seven names, besides that of the President, 
were attached to this petition. 

Never was I more delighted than with the appearance 
of this body. As I sat and looked at them, I contrasted 
their former (degraded) with their present (elevated) 
condition. The Gospel, I thought, had done all this. 
If any one had told me twenty years ago, that such would 
be their condition,! should have ridiculed the idea, and 
set the narrator down for a fool or a maniac. This 
assembly was not convened for the purpose of devising 
schemes of murder ; plans by which they could kill their 
enemies ; but to adopt measures by which peace, har- 
mony, and love, might be secured, and a " smooth 
and straight path" made for their children. I see 
nothing at present, to hinder them from increasing in 
knowledge, happiness, and usefulness, except the con- 
duct of the Government Agents, many of whom are 
inimical to our nation, and often prove a curse to her. 

Several other papers were drawn up, and signed by 



KAH-GE-GA-GAH-BOWH. 137 

the President, by order of the General Council. One 
of these I must be allowed to give, although it concerns 
myself: 

To ALL TO WHOM IT MAY CONCERN. In the General Council 
of the Ojebwa nation of Indians. We, the Chiefs, of the various 
Tribes of the Ojebwa Indians, do hereby appoint and authorize 
our beloved brother, the Rev. George Copway, as our agent for 
the Manual Labor School, to procure subscriptions for the same^ 
believing that this will be one of the greatest means, if estab- 
lished, of raising our young men, to become like our white 
brothers; to learn industry, economy, and to gain knowledge, 
that we may become a happy and a prosperous people. 

Signed by order of the General Council. 

JOSEPH SAWYER, [l. s.] 
President of the General Council of the Ojebwa Nation. 

Saugceng, July 4, 1845. 

I will also give an extract of my letter to the Rev. 
Mr. Wilkinson, who was then President of the Canada 
Conference, immediately after the close of the General 
Council. 

[Extract from Letter Book, Page 151.] 

Saugeeng Mission, > 

July 14, 1845. 5 

To the President of the Conference, Rev. Mr. Wilkinson. 
* ***** 

The late General Council, have appointed me their agent for 
the Manual Labor School. I shall be happy to receive any in- 
structions you may think proper to give, on my way down [to 

Montreal] for I am anxious to see this going on. 
* * * 

I remain yours, &c., 

GEORGE COPWAY. 

Missionary at Saugeeng. 

I give these, for the benefit and instruction of those, 
12. 



138 THE LIFE OF 

who have been so kind as to insinuate, or assert, that I 
was not an authorized agent to forward the interests of 
my poor people. Those who have been the loudest 
and most active in this slander, have done the least, in 
rendering the Indians any essential service. Let them 
go on, with their gossippings, while I go on my way re- 
joicing in doing all I can for my poor people, indepen- 
dently of the Canada Conference. Neither have I any 
disposition to court the favor of this Conference. In- 
deed, my heart has often sickened at the divisions and 
subdivisions of the Canada Methodists. 

The speeches of Jones, Sunday, Taunchey, McCue, 
D. Sawyer, J. Youngs, W. Herkermer, were excellent. 
That of John Sunday, particularly, was uncommonly 
eloquent. His keen black eyes, flashing fire ; and his 
large brawny arms extended, gave great effect to his 
speech. As a matter of course, there were often diflfer- 
ences of opinion, as well as warm discussions, upon 
various subjects ; some w^ould even feel that their views 
were not fairly treated ; still, there were no unkind re- 
marks, no calling of hard names, no abuse, no ridi- 
cule, no insults, no threats, no intrigues, no blows, 
and no challenges to meet on the field o/* honor (?). The 
individual who had the floor, was never interrupted ; 
profound attention was given, and a death- like silence 
was observed. Ocasionally, it is true, there was per- 
petrated a pleasant, and innocent Jfw (T esprit; an ex- 
ample of which, I will give. 

During a protracted debate, in w^hich Chief John 
Jones took a very active part, some facts were elicited, 
and some views were presented, which induced him to 
change some of his former opinions, and vote on (he 



KAH-GE-GA-GAH-BOWH. 139 

other side. One of the speakers at the close of his re- 
marks, referred to this fact, and observed, very good 
humoredly " If he wishes to be like ?ifish worm without 
a head — capable of moving forwards or backwards, let 
him alone/' 

I have often been asked the question, " What is the 
reason that the Indians are diminishing in numbers in 
the midst of their white neighbors ?" To state all that 
might be said in replying to this question, would re- 
quire almost a separate volume. But the following are 
a few of the principal reasons : 

1. The introduction of King Alcohol among them. 

2. The introduction of new diseases, produced by 
their intercourse with the whites ; and by adopting their 
intemperate habits. 

3. Their inability to pursue that course of living, after 
abandoning their wigwams, which tends to health and 
^Id age. 

4. Their spirits are broken down in consequence of 
seeing that their race are becoming homeless, friendless, 
moneyless, and trodden down by the whites. 

5. Their future prospects are gloomy and cheerless — 
enough to break down the noblest spirits. 

There are many other reasons which could be 
assigned for their diminution. But are not these suffi- 
cient of themselves to crush and exterminate even any 
white race, if not protected and defended by friends and 
wholesome laws ? Our people have been driven from 
their homes, and have been cajoled out of the few 
sacred spots where the bones of their ancestors and 
children lie ; and where they themselves expected to 



1 10 THE LIFE OF 

tie, when released from the trials and troubles of life. 
Were it possible to reverse the order of things, by 
placing the whites in the same condition, how long 
would it be endured ? There is not a white man, who 
deserves the name of man, that would not rather die 
than be deprived of his home, and driven from the 
graves of his relatives. " Oh shame, where is thy 
blush!" 

With all the wholesome and enlightened laws ; with 
all the advantages and privileges of the glorious Gospel, 
that shines so richly and brightly all around the white 
man ; the poor ignorant Indians are compelled, at the 
point of the bayonet, to forsake the sepulchres of those 
most dear to them, and to retire to a strange land, 
where there is no inhabitant to welcome them ! !! May 
the day soon dawn, when Justice will take her seat 
upon the throne. 

If I did not think that there were some who are alive 
to the interests of my people, and often shed a tear for 
them ; if I did not think that I could discover a gleam 
of light and hope in the future, " I should of all men 
be most miserable." " Surely the bitterness of death" 
would be " past." I look then to the Gospel and to 
education as my only hope. 

I will now state, in a very brief manner, what I think 
ought to be done, by those whose benevolent feelings 
lead them to commiserate the condition of the Abori- 
gines of America. 

1. They should establish missions and high schools 
wherever the whites have frequent intercourse with 
them. 



KAH-GE-GA-GAH-BOWH. 141 

2. They should use their influence, as soon as the 
Indians are well educated, and understand the laws of 
the land, to have them placed on the same footing as 
the whites. 

3. They should try to procure for them a territorial 
or district government, so that they may represent their 
own nation. 

4. They should obtain for them, deeds of their own 
lands ; and, if qualified, according to law, urge their 
right to vote. 

The Indians will be sure to waste and squander what- 
ever they may receive from the American or British 
Government, unless some, at least, of the above sugges- 
tions, shall have been put into practice. 

The Council was now dissolved. The President, 
Chief Sawyer, proceeded to His Excellency, the Gover- 
nor General, and presented the petitions, in the name 
of the General Council. These petitions, as we learned 
afterwards, were received with a simple nod ! of the 
head. mercy ! is this for ever to be our destiny ? 
Common humanity, at least, might have induced his 
Lordship to speak a few consolatory words, if nothing 
else. Our reception was both discouraging and chill- 
ing. When we have a press of our own, we shall, 
perhaps, be able to plead our own cause. Give us 
but the Bible, and the influence of a Press, and we ask 
no more. 

The General Council appointed me to go to Walpole, 
to present their address to the Walpole Island Indians, 
entreating them to embrace Christianity. I visited them 
in July. 



142 THE LIFE OF 



CHAPTER XVII. 



A GEOGRAPHICAL SKETCH OF THE OJEBWA, OR 
CHIPPEWAY, NATION. 

As the Ojebwa Nation are within the bounds of the 
two Governments — the American and the British — I will 
give a separate account of each. The number of our 
nation, according to Drake, in 1842, was thirty thou- 
sand ; and this is not far from the truth. The best 
work upon the Indians, however, is that deservedly 
popular book, by Col. McKinney, of New York ; the 
undoubted friend of the red man. 

I will now speak of that part of the nation who oc- 
cupy places within the bounds of the United States. 
They inhabit all the northern part of Michigan, or the 
south shore of Lake Huron; the whole northern part of 
Wisconsin Territory ; all the south shore of Lake Supe- 
rior, for eight hundred miles ; the upper part of the Mis- 
sissippi, and Sandy, Leach, and Red Lakes. 

That part of our nation who live in the British posses- 
sions, occupy from Gononaque, below Kingston, through- 
out all western Canada ; the north of Lake Huron ; the 
north of Lake Superior ; the north of Lake Winepig ; 
the north of Red River Lake, about one hundred 
miles. The whole extent, therefore, occupied is over 
one thousand nine hundred miles east and west, and 
from two to three hundred miles north and south. 

There are over five thousand living under the British 
Government, and less than twenty-five thousand under 



KAH-GE-GA-GAH-BOWH. 143 

the American Government. There are about five thou- 
sand of these who receive religious instructions ; rais-- 
sionaries of different denominations being sent from 
Canada and the United States. The Methodists were 
the first who preached to the Ojebwas. or Massissaugas 
(as they are frequently called.) They commenced at 
Credit River, in Canada West, in 1824, and at Grape 
Island, in 1827. The conversion of some of the Ojeb- 
was commenced during those years. Native teachers 
were then sent to their brethren in the West, where the 
influence of Christianity is still felt. There are twenty- 
three Methodist Missionary- Stations : six of which are 
in the States, and the remainder in Canada. There 
are four Presbyterian Missions, all of which are in the 
States ; viz. La Pointe, Bad River, Leach Lake, and 
Red Lake. There are seven Episcopalian Mission Sta- 
tions; all of which are in Canada, except one, which 
is at Green Bay. There are two Baptist Mission Sta- 
tions, one at Sault St. Marie, and the other at Green 
Bay. The Roman Catholics have their missionaries in 
nearly all the principal places in the west. 

Those who are not under religious instruction, al- 
though accessible, are wandering without the gospel. 
There is a field in the Territory of Wisconsin where 
missionaries should be sent. There are Indians all 
around the shores of Lake Superior who have, from 
time to time, called for missionaries, and have not yet 
been supplied. The Hudson's P-ay Company have, of 
late, adopted a plan which in ray opinion does them 
much credit ; they employ Misrionaries to give instruc- 
tion to the Indians and their children in the principles 



144 THE LIFE OF 

of Christianity. There are persons who once belonged 
to other nations, who now live in the territory of the 
Ojebwas. 

The present state of the christianized Ojebwas is such, 
that they are fully ripe for greater advancement in reli- 
gion, literature, and the arts and sciences. Multitudes 
have left their wigwams, their w^oods, and the chase, 
and are now endeavoring to tread in the footsteps of 
worthy white men. The reasons for all this, are the fol- 
io vvmg : 

1. Their chiefs have seen the necessity of making a 
" smooth, strait path for their children," by appropria- 
ting as much of their means as they could spare. 

2. The rising generation are beginning to thirst for 
learning, and are culuvating a taste for improvement 
more than ever. 

3. Native teachers are now being trained to go to 
their brethren, and preach to them in their owm language, 
Christ, and him crucified. By this means the nation 
must be elevated. 

Our prospects as a nation, are becoming brighter 
through missionary efforts. There are many in Wiscon- 
sin, and at Lake du Flambeau, who have requested that 
missionaries be sent along the south shore of Lake Su- 
perior. The same may be said of those residing about 
VVinepeg and Red Lakes. Much of the western part 
of Red Lake, is full of " the habitations of cruelty ;" 
for the Chippew'as and Sioux are habitually destroying 
each other. 

I will here give extracts from the Report of the Com- 
missioners, in 1842, to the Provincial Parliament, rela- 



KAH-GE-GA-GAH-BOWH. 145 

tive to the Mission Stations ; also subjoin the names of 
the villages with their condition, and the chiefs of each 
village, as far as I could ascertain them, which will 
show their progress, and their present state ; and also 
those who have abandoned the wigwam and the chase, 
and resort to farming for a living. 

1, Chippewas on the River Thames. 

The Chippewas and Munsees occupy a tract of land contain- 
ing about 9000 acres, in the Township of Caradoc, within the 
London District, a distance of about twenty-five miles from the 
Moravian village. It is only within ten years that the Chippe- 
was have been reclaimed from a wandering life, and settled in 
their present location. The Munsees have been settled since 
the year 1800, on land belonging to the Chippewas. with the 
consent of that tribe. The present number of Chippewas is 378, 
and of Munsees 242. 

The Chippewas and Munsees are not collected in a village, 
but live on small farms scattered over their tract. Some of the 
Chippewas are settled on surveyed lots of twenty acres each. 
This tribe occupies 76 log houses, and six wigwams ; they pos- 
sess 25 barns. They have 450 acres under cultivation. Their 
stock consists of 30 oxen, 27 cows, 44 heifers, 82 horses and 
colts, and 400 swine Their agricultural implements include 9 
ploughs, 9 harrows, 23 scythes and sickles, 19 ox chains, a 
fanning mill, 4 wagons and carts, 7 spades, &c ; they have a 
blacksmith's forge, and two and a half setts of carpenter's tools. 

John Riley, Chief. 

2. The Chippewas at Amherstburg. 

They all profess Christianity, and several of them are exam- 
ples of true piety. The majority are Wesleyan Methodists, and 
the others Roman Catholics. They have no place of w^orship 
of their own. They can command the means. The Method- 
ist minister, however, who is stationed in the town of Amherst- 
burg, visits those of his persuasion every Sunday, and with the 

13 



146 THE LIFE OF 

aid of an Interpreter, preaches, reads, and expounds the Scrip- 
tures to them. They also have a general Prayer Meeting among 
themselves, once a fortnight, and they meet occasionally more 
privately for social prayer; some of them maintain family wor- 
ship. The Roman Catholics attend chapel at Amherstburg, 
which is about three miles from their settlement. 

There is at present no school among them, but they have 
expressed their desire to establish one, and would gladly avad 
themselves of instrnction for their children. When there was 
one, the attendance of the scholars was very irregular, but their 
ability in acquiring knowledge was in no way inferior to that 
of the white children. 

3. Chippewas of the St. Clair. 

These Indians are among the first whom Sir John Colborne 
endeavored to settle and civilize. Previously to 1830, they 
were wandering heathen like their brethren elsewhere, scat- 
tered over the western part of the Upper Province; they were 
drunken and dissipated in their habits, and without either reli- 
gious or moral restraint. In 1830 and 31, a number of them 
were collected on a reserve in the Township of Sarnia, near 
the head of the River St. Clair, and containing 10,280 acres. 
A number of houses were built for them, and an officer was 
appointed for their superintendence. Their conversion to Chris- 
tianity and their progress in religious knowledge, and in the 
acquisition of sober, orderly, and industrious habits, have been, 
under the care of missionaries of the Wesleyan Methodist So- 
ciety, both rapid and uniform. From the formation of the mis- 
sion 221 adults and 239 children have been baptized and 
admitted into the jNIethodist community. The total number up 
to the year 1839-40 does not appear to have exceeded 350. 
Since then their number has increased greatly by immigration, 
chiefly from the Saginaw Bay, in the State of Michigan, and 
by the settlement of wandering Indians; and in 1842, as many 
as 741 received presents. 

The Indians of the River aux Sables have about sixty acres 
under improvement, and one log house. Those at Kettle Point 
have twenty acres of improved land and two log houses. The 



KAH-GE-GA-GAH-BOWH. 147 

land on the Upper Reserve was regularly surveyed and laid 
out into farms. The chiefj with tlie approval of the Superinten- 
dent, placed most of the present occupants on these lands, but 
It is not indispensable that he should be consulted, as the mem- 
bers of the tribe may choose any unoccupied spot; when once 
in possession they are secure from intrusion, but repeated ill 
conduct or drunkenness would subject them to be expelled from 
the reserve of the chief. 

VVa-wa-nosHj 

Salt, 

4. Chippewas at Walpole Island. 



Chiefs. 



These Indians are also known under the name of Chippewas 
of Chenaille Ecarte. The Chippewas who have long hunted 
over the waste lands about the Chenaille Ecarte and Bear Creek, , 
are a branch of the same nation which is settled in Sarnia, and 
share in the same annuity. 

The Pottawatamies are recent immigrants from the United 
States. 

The settlement at Walpole Island was commenced at the 
close of the American war, when Col. M'Kie, called by the 
Indians " White Elk," collected and placed upon the island 
which lies at the junction of the River and Lake St. Clair, the 
scattered remains of some tribes of Chippewas who had been 
engaged on the British side. Being left for many years with- 
out any interference or assistance on the part of the Govern- 
nent, they became a prey to the profligate whites settled on the 
frontier, who, by various frauds and in moments of intoxica- 
tion, obtained leases and took possession of the most fertile and 
valuable part of the island. 

5. Chippewas of the River Credit. 

These Indians are the remnant of a tribe which fomierly 
possessed a considerable portion of the Home and Gore Dis- 
tricts, of which in 1818, they surrendered the greater part, for 
an annuity of ^0532. 10, reserving only certain small tracts a", 
the River Credit, and at Sixteen and Twelve Mile Creeks. 



148 THE LIFE OF 

They were the first tribe converted to Christianity in Upper 
Canada. 

Previous to the year 1823, they were wandering pagans. Tn 
that year, Messrs. Peter and John Jones, the sons of a white sur- 
veyor and a Mississaga woman, having been converted to Chris- 
tianity, and admitted members of the VVesleyan Methodist 
Church, became anxious to redeem their countrymen from 
their degraded state of heathenism and destitution. They, 
accordingly, collected a considerable number together, and by 
rote and frequent repetitions, taught the first principles of 
Christianity to the adults, who were too far advanced in years 
to learn to read and write. In this manner the Lord's Prayer, 
the Creed, and the Commandments, were committed to me- 
mory. As soon as the tribes were converted, they perceived 
the evils attendant on their former state of ignorance and va- 
grancy. They began to work, which they never had done before; 
they recognized the advantage of cultivating the soil ; they totally 
gave up drinking, to which they had been greatly addicted, and 
became sober, industrious, and consistent Christians. 

J. Sawyer, > ^, . ^ 
^ T ' >- Chiefs. 

P. Jones, ^ -^ 

J. Jones, War Chief 

6. The Chippewas of Alnwick. 

These Indians were converted to Christianity in the years 
1826-7. They were then pagans, wandering in the neighbor- 
hood of Bellville, Kingston, and Gananoque, and were known 
under the name of the Mississagas of the Bay of Quinte ; in 
those years, between 200 and 300 were received into the Wes- 
ley an Methodist Church, and settled on Grape Island, in the 
Bay of Quinte, six miles from Bellville, where they commenced 
planting, and where schools were established by the missionary 
for their instruction. On this island they resided eleven years, 
subsisting by agriculture and hunfing. Their houses were 
erected partly by their own labor, and partly at the expense 
of the Methodist Missionary Society. The number, at length, 
amounted to twenty-three ; besides which, they had a commo- 
dious building for religious service and school, another room 



KAH-GE-GA-GAH-BOWH. 149 



Chiefs. 



for an infant school, a hospital, smithery, a shoemaker's shop, 
and a building for joiners' and cabinet work. 

Sunday, 

Simpson, 

G. CoMEGO, Ch. & M. Inter. 

7. Chippewas at Rice Lake. 

These Indians belong to the same tribe, the Mississagas, or 
Chippewas of Rice Lake, who, in 1818, surrendered the greater 
part of the tract now forming the Newcastle District, for an 
annuity of ^740. They have ail been reclaimed from their 
primitive wandering life, and settled in their present locations 
within the last ten or twelve years. 

The Rice Lake settlement is on the northern side of the lake, 
and at about twelve miles from Peterborough. The number of 
Indians is 114. They possess about 1550 acres of land, which 
are subdivided into 50 acre lots; of this, 1120 acres were granted 
in April, 1834, to trustees, ''in trust, to hold the same for the 
benefit of the Indian tribes in the Province, and with a view to 
their conversion and civilization ;" and the remaining 430 have 
been since purchased with their own funds. They have rather 
more land cleared than the Indians of Alnwick, about 400 
acres; but the cultivation is not so good. The village contains 
thirty houses, three barns, a school-house, and a chapel with a 
bell. The head chief of the tribe resides here. For some time 
these Indians were under the charge of an officer appointed by 
the Indian Department, who assisted in their settlement; but at 
'present they have no special Superintendent. 

POT'DASH, ^ 

CopwAY, y Chiefs. 
Crow, ^ 

Chippewas at Mud Lake. 

The Mud Lake Indians are settled on a point of land on the 
Mud or Chemong Lake, .sixteen miles north-west of Peterbo- 
rough. They are ninety-four in number, and possess twenty 
dwelling houses, with three stables. They occupy a grant of 

13* 



150 THE LIFE OF 

1600 acres in the township of Smith, made to the New Eng- 
land Company for their benefit, in April, 1837, of which about 
200 acres are in cultivation. These Indians were for some 
time under the management of the late Mr. Scott, agent for the 
the New England Company, and belong to the Wesleyan Me- 
thodist Church. A chapel is in the course of erection at the 
village; where there is already a mission house and a school. 

NOGEE, ^ 

Iron, v Chiefs. 

McKuE, ) 

9. Chippewas at Balsam Lake. 

The Balsam Lake Indians, ninety in number, are at present 
settled within the Township of Bexley, on a point of land jut- 
ting out into Lake Balsam, which is the most northerly of the 
chain of lakes, running northwest across the back Townships 
of the district of New Castle. The reserve which was granted 
to them by the Crown, is 1206 acres in extent. Of this ihey 
have about 200 acres in cultivation. Their village contains 
twelve houses, a barn, and a commodious school-house, in 
which divine service is performed by a resident Methodist mis- 
sionary. But w^ithin the present year, (1843,) these Indians 
having become dissatified with the climate and the quality of 
the land at the Balsam Lake, have purchased six hundred acres 
on the banks of Lake Scugog, to be paid out of their share of 
their annuity, and are making preparations for removing from 
their former settlement. Their improvements will be sold for 
their benefit. Their reason for removing evinces their desire 
to advance in the pursuit of agriculture. 

Crane, C?ticf. 

10. Chippew^as of Rama. 

These Indians formerly occupied the lands about Lake Sim- 
coe, Holland River, and the unsettled country in the rear of the 
Home District. General Darling reported of them in 1828, that 
they had expressed a strong desire to be admitted to Chrislian- 
iiy, and to adopt the habits of civilized life ; and that in these 
respects they might be classed with the Mississagas of the Bay 



KAH-GE-GA-GAH-BOWH. 151 

of Quinte and Rice Lake, but were then in a more savage state. 
In 1830, Lieutenant-Governor Sir J. Colborne, collected them 
on a tract of land on the northwest shore of Lake Simcoe, of 
9800 acres in extent, where they cleared a road between that 
lake and Lake Huron. They consisted of three tribes of Chip- 
pewas, under chiefs Yellowhead, Aisance, and Snake, and a 
band of Pottawatamies from Drummond Island; their number 
was about 500, under the care of Mr. Anderson, now the Super- 
intendent at Manitoulin, who was appointed to take charge of 
their settlement and civilization; they made a rapid progress. 
The tribe under the chief Yellowhead, now setded at Rama, 
were located at the Narrows on Lake Simcoe; Aisance's tribe, 
at present residing at BeausoleU, Matchadash Bay, was settled 
at Coldwater at the other extremity of the reserve, the distance 
between them being fourteen miles. 

Yellowhead, ^ 

Na-nah-ge-skunq, > CJdefs. 
Big Shilltnge, ) 

11. Chippewas of Beausoliel Island, Matchadash Bay, Lake 
Huron. 

This band, under the chief ^'Aisance,'' is the same which 
wassetUed by Sir John Colborne, at Coldwater. Their present 
village, which is not very distant from the former settlement, 
was only commenced last year. It contains fourteen houses, 
and a barn; the number of the band is 232. They have about 
100 acres under cultivation. 

The majority of these Indians are Roman Catholics. They 
have not as yet any place of worship, or school. In the former 
settlement they were occasionally visited by the Roman Catho- 
lic priest, resident at Penetanguishene. 
Aisance, 
^ James Ka-dah-ge-quon, 



Chiefs. 



12. Chippewas of Snake Island, Lake Simcoe. 

This body of Indians was one of the three bands established 
at Cold water and the Narrows, and separated from them on the 
abandonment of those settlements. They now occupy one of 



152 THE LIFE OF 

the three Islands on Lake Simcoe, which was set apart for this 
tribe many years ago. They are 109 in number, and occupj 
twelve dwelling houses. They have also two barns and a school 
house, in which their children are instructed by a respectable 
teacher, and Divine Service is performed by a resident Mission- 
ary of the Methodist persuasion, to which these Indians belong. 
They have about 150 acres in cultivation, and are improving in 
habits of industry and agricultural skill. Their missionary, 
who has been acquainted with them since July, 1839, states that 
the majority of them are strictly moral in their character, that 
most of the adults are decidedly pious, and that many of them 
for consistency of character, would not suffer by a comparison 
ft'itli white Christians of any denomination. 

J. Snake, Chief. 

13. Chippewas of Saugeen, (Lake Huron.) 
It was from these Indians, and their brethren, since settled 
at Owen's sound, that Sir Francis Head, in 1836, obtained a 
surrender of the vast tract of land lying north of the London 
and Gore Districts, and between the Home District and Lake 
Huron, containing 1.600,000 acres. He reserved, at the same 
time, for the Indians, the extensive peninsula, lying between 
Lake Huron and Georgian Bay, north of Owen's Sound, and 
supposed to contain about 450.000 acres. 

J. Metegoub, 
Alexander, y Chief?. 
Ah-yah-bance, 



JB, ^ 



14. Chippewas of Big Bay, in Owen's Sound, Lake Huron. 
These Indians were formerly either wanderers in the Sau- 
geen tract, surrendered to Sir F. Head, or lived in scattered 
wigwams, on the shores of Big Bay. According to the agree- 
ment then made with them, it was proposed that they should 
either repair to Manitoulin or to that part of their former terri- 
tory which lies north of Owen's sound; upon which it was 
promised '• that houses should be built for them, and proper 
assistance given, to enable them to become civilized, and to 
cultivate land." 

John Jones, } fyu- f 
Peter, 5 



KAH-GE-GA-GAH-BOWH. 153 

15. Chippewas and others, in the Township of Bedford. 

Within a few years past, some stragglers from the Rice Lake 
tribe have settled in the township of Bedford, about twenty-five 
miles north of the town of Kingston ; and recently, they have 
been joined by a band of eighty-one Indians from Lower Canada; 
belonging to the post of the Lake of Two Mountains. As the 
settlement is of recent formation, and the claim of these Indians 
upon the attention of the Department of Upper Canada has 
only been brought forward last year, they have not yet been 
visited by any officer of the Department, and no account can 
be given of the settlement. By Instructions issued in 1843, they 
were transferred from the Roll of Lower Canada to that of the 
Upper Province, and, accordingly, received their presents for 
the first time in that Province. 

My beloved Reader — I am now about closing my 
narrative, and in doing this there are but a few things 
to say. Throughout the work, I have confined my re- 
marks chiefly to my own nation. But it must not be 
supposed, on this account, that I am forgetful of my 
brethren of the other Indian nations. The prayers and 
benevolent efforts of all Christendom should be directed 
towards all men every where. The gospel should be 
preached to every creature ; and the field is the wide 

WORLD. 

The Menomenees in Wisconsin, the Winebagoes 
and Polawatamies in Iowa, the- warlike nations of the 
Sacs and Foxes, the Osages, Pawnees, Mandans, Kan- 
sas, Creeks, Omahas, Otoes, Delawares, lowas, and a 
number of others elsewhere, must perish as did their 
brethren in the Eastern States, unless the white man 
send them the Gospel, and the blessings of education. 
There is field enough for all denominations to labor in, 
without interfering with each other. It is too late in 



154 THE LIFE OF 

the day to assert that the Indians cannot be raised up 
out of their degraded state, and educated for God and 
heaven. None need be discouraged since the Ojebwas 
in Western Canada have been converted. No lan- 
guage is adequate to portray the misery, wretchedness, 
and degradation in which we were, when the word of 
God was first brought and preached to us. 

It is not necessary to detail each and every wrong, 
that my poor people have suffered at the hands of the 
white man. Enough has already been said in various 
parts of the work, to prove that they have been most 
grossly abused, peeled, and wronged. Nor shall I 
notice the personal wrongs that I myself have received ; 
and from those, too, of whom I had good reason to hope 
better things. I once thought, that there were some 
things that I could never forgive ; but the religion of 
Jesus, and the law of love, have taught me differently. 
I do forgive them ; and may God forgive them and me 
too. 

I have sometimes heard it said, that our forefathers 
were cruel to the forefathers of the w^hites. But w^as 
not this done through ignorance, or in self defense ? 
Had your fathers adopted the plan of the great philan- 
thropist, William Penn, neither fields, nor clubs, nor 
waters, would have been crimsoned with each other's 
blood. The white men have been like the greedy 
lion, pouncing upon and devouring its prey. They 
have driven us from our nation, our homes, and posses- 
sions ; compelled us to seek a refuge in Missouri, 
among strangers, and wild beasts ; and will, perhaps, 
soon compel us to scale the Rocky Mountains ; and, 



KAH-GE-GA-GAH-BOWH. 155 

for aught I can tell, we may yet be driven to the 
Pacific Ocean, there to find our graves. My only trust 
is, that there is a just God. Was it to perpetrate such 
acts that you have been exalted above all other nations ? 
Providence intended you for a blessing and not a cwse 
to us. You have sent your missionaries to Burmah, 
China, the Sandwich Islands, and to almost every part 
of the world ; and shall the Indians perish at your own 
door 9 

Is it not well known that the Indians have a generous 
and magnanimous heart ? I feel proud to mention in 
this connection, the names of a Pocahontas, Massasoit, 
Skenandoah, Logan, Kusic, Pushmataha, Philip, Te- 
cumseh, Osceola, Petalesharro, and thousands of others. 
Such names are an honor to the world! Let a late 
Governor of Massachusetts* speak for our fathers, when 
they first beheld the trembling white man : — 

"Brothers! when our fathers came over the great 
waters, they were a small band. The red man stood 
upon the rock by the seaside, and saw our fathers. He 
might have pushed them into the water and drowned 
them. But he stretched out his arms to our fathers and 
said, ' Welcome, white men !' Our fathers WTre 
hungry, and the red man gave them corn and venison. 
Our fathers were cold, and the red man wrapped them 
up in his blanket. We are now^ numerous and power- 
ful, but we remember the kindness of the red man to 
our fathers." 

And what have we received since, in return ? Is it 

* Edward Everett. Esq. 



156 THE LIFE OF 

for the deeds of a Pocahontas, a Massasoit, and a host 
of others, that we have been plundered and oppressed, 
and expelled from the hallowed graves of our ances- 
tors ? If help cannot be obtained from England and 
America, where else can we look ? Will you then, 
lend us a helping hand ; and make some amends for 
past injuries? 

It is often said, that the Indians are revengeful, cruel 
and ungovemable But go to them with nothing but 
the Bible in your hands, and Love in your hearts, and 
you may live with them in perfect safety, share their 
morsel with them, and, like the celebrated Bartrara, 
return to your homes unharmed. They very soon 
learn to venerate the Bible ; as a proof of this, I will 
give an instance, that came under my own eye : — 
While at the Rabbit River Mission, a chief from the 
west, visited me. After reading to him several chap- 
ters from the Bible, he said, with much surprise, *' Is 
this the book, that I hear so much about in my country ?" 
I replied, yes ; and these are the words o^ Ke-sha-mon- 
e-doo (the Great Spirit.) *' Will you not,'^ said he, 
" o-ive me one ? I wish to show it to my people." I 
told him, not without you first promise that you will 
take care of it. He promised me that he would. I 
handed it to him ; he took it, and turned it over and 
over, and then exclaimed, ^'Wonderful, wonderful} 
this is the book of the Great Spirit V He then wrapped 
it up in a silk handkerchief, and the handkerchief in 
three or four folds of cloth. I heard, afterwards, from 
the trader, that the book was still kept sacred. O, if 
my poor brother could but read and understand that 



KAH-GE-GA GAH-BOWH. 157 

blessed volume, how soon would his dumb idols be 
*' cast down to the moles and to the bats!" Will no 
one go and tell him and his nation, of the boundless, 
beseeching, bleeding, dying love of a Saviour; and 
jrj^e upon them the importance of such a preparation of 
heart, as will enable them " to give up their account 
with joy ?" The Great Spirit is no respecter of persons ; 
He has made of one blood all the nations of the earth ; 
He loves all his children alike ; and his highest attri- 
butes are love^ mercy and justice. If this be so, — and 
who dare doubt it ? — will He not stretch out his hand 
and help them, and avenge their wrongs ? " If offences 
must come," let it be recollected, that twoe is denounced 
against them " from whom they come." 

I again propose that the territories of the Indians, in 
the British dom.inions, be annexed to that Government, 
and those in the American dominions to the Federal 
Union. And, finally, in the language of that excellen't, 
magnanimous, and benevolent friend of the poor 
children of the forest, Col. Thomas McKenney, I would 

say, 

" I have already referred, in the commencement of 
this proposal to annex the Indian territory to our Union, 
to those good men, who, in the character of missiona- 
ries, have kept side by side with the Indians in so many 
of their afflictions and migrations. I will again refer to 
them, and implore them by all the lost labor of the 
past, and by the hopes of the future ; by the critical con- 
dition of the pacific relations that exist between the 
Indians and us ; and by the sacredness of the cause in 
which they are engaged, to look well and earnestly into 
14 



158 THE LIFE OF 

this subject, and learn from the past what must attend 
upon their labors in the future, if the change I propose, 
or some other change equivalent to it, be not brought 
about. And, seeing, as they must see, that the plan I 
propose, or some other, is indispensable to the success 
they seek to command, I implore them to take up the sub- 
ject in all its bearings, and by the instrumentalities 
which they have at command, manufacture, collect, and 
embody public opinion, in regard to what may be de- 
termined to be done ; and by memorial, and personal 
agencies, bring this opinion to bear upon Congress, 
with whom alone the power is vested, to redeem, dis- 
enthrall, and save, and bless, the remnants of this abo- 
riginal race. And I make the same appeal to all the 
good, of all religious persuasions, both in the Church and 
out of it, and politicians of all parties, to second this 
attempt, feeble as I know it to be, to save the Indians, 
and consolidate, and perpetuate peace between them 
and us, and, by so doing, ward off the terrible retribu- 
tion which must soonei or later, unless it be averted, 
fall upon this nation.'' 



HYMN. L. M. 



NUHGUHMOWIN. l. m. 



Hoi everyonethat thirsts, drawnigh:" Kuh ke nuh kah -hkah bah gwa yaig 
('Tis God invites the fallen race ,) Me no Mun e doo pe e zhog ; 

Mercy and free salvation buy ; Wa ne puzh o dah pe nuh mook, 

Buy wine, and milk, and gospel grace. 'Newh o zhuh wain je ga win un. 



" Come to the living waters, come ! 

Sinners, obey your Maker's call : 
Return, ye weary wanderers, home ; 

And find my grace is free for all. 



Pe me ne quaig pa me je wung ! 

Pe e zhah yook, ain do me naig ; 
Wa ne puzh, pe nah ze kuh wik, 

Wa ne puzh, zhuh wa ne me naig. 



" See from the Rock a fountain rise I Nuh 1 uh sin eeng oon je je wun, 
For you in healing streams it rolls ; Nwah je rawah bah wuh ne go yaig; 

Money ye need not bring, nor price, Wa ne puzh, pe nah ze kuh mook, 
Ye laboring, burden'd, sin-sick souls. Kuh ke nuh gwa duh gain duh maig. 

" Why seek ye that which is not bread, Tah neesh nah un do na uh maig 
Nor can your hungry souls sustain ? Ning ood a nah buh duh se noog ? 

On ashes, husks, and air ye feed ; Pi"g ^ve kuh ya mee zhuh shko shun, 
Ye spend your little all in vain. Pa kuh da e go ya goon 'go. 



" Hearken to me with earnest care, 
And freely eat substantial food ; 

Tlie sweetness of my mercy share. 
And taste that I alone am good. 

" Your willing ear and heart incline, 
My words believingly rec-ive : 

Quicken-d your souls by faith divine, 
Au everlasting life shall live." 



Pe zin duh we shig wa wa ne, 
Mee je yook ewh ne mee je mim : 

Ke kdiu duh mook ma nwain dah gwuk, 
Neen a tuh o ne she she yon. 

Ta bwa tuh we shig muh yah num, 
Noong oom wee da be me nuh goog, 

Ish pe miug ke je ehah go wog, 
Ka oon je tuh gwe she no wod. 



HYMN. L. M. 

Sinners, obey the gospel M'ord ; 
Haste to the'Supper of my Lord ; 
Be wise to know your gracious day ; 
All things are ready, come away! 

Ready the Father is to own 
And kiss his late-returning son : 
Ready your loving Saviour stands, 
And spread? for you his bleeding hands 

Ready the Spirit of his Love, 
.lust now the stony to remove ; 
To apply and witness with the blood, 
And wash and seal the sons of God. 



NUHGUHMOWIN. l. m. 

Ma je e zhe wa be ze yaig, 
Noon duh mook, me nwah je mo win : 
Ne bwah kog che ge kain duh maig. 
Uh nooj ka goo kee gee zhe sing. 

Kee zhee tah, we oo jee me naig 
I^h pe miug a yod Koo se wah ; 
Kee zhee tah nwah je mo e naig, 
Ke zhee be ne ka tah go wah. 

Ke zhee tah wun O je chah gv\ain, 
"Wee e ko nung muh yah nah duk ; 
We ge kain duh moo ne naig ewh 
Zhuh wa ne me naig Koo se wah. 



Ready for you the angels wait. An gel nug kah gee zhee tah wng, 

To triumph in your blest estate : Pah bee e na gwah ish pe ming ; 

Tuning their harps, they long to praise Me nwa wa che ga wug a peech 
The wonders of redeeming grace. Ke che moo je gain duh mo wod. 



The Father, Son, and Holy Ghost, 
Is ready, with their shining host ; 
A 11 heaven is ready to resound, 
" The dead 's alive ! the lost is found I' 



Wa yoo se mind, Wa gwe se mind, 
Kuh ya Bah ne zid O je chog, 
Kuh ke nuh moo je gain duh moog, 
Me kah goo yaig we ne she naig. 



14888 173 



HYMN. 6- 



NUHGUHMOWIX. 6-7's. 



Weary souls, tliat wander wide 
From tlie central point of bliss, 

Turn to Jesus crucified, 

Fly to those dear wounds of his : 

Sink into the purple flwod : 

Rise into the life of God. 

Find in Christ the way of peace, 
Peace, unspeakable, unknown : 

By hi< pain he gives us ease, 
'Life by his expiring groan : 

Rise, exalted by his fall ; 

Find in Christ your all in all. 

O believe the record true, 
God to you his Son hath given ! 

Ye may now be happy too : 

Find on earth the life of heaven; 

Live the life of heaven above, 

All the life of glorious love. 

This the universal bliss, 

Bliss for every soul design'd ; 

God's original promise this, 

God's great gift to all mankind ; 

Blest in Christ'this moment be I 

Blest to all eternity : 



Ka che uh ya ko ze yaig. 

Ewh puh bah wuh ne she naig, 
Je sus pe nah ze kuh wik, 

Kee null wah kee oon je na ; 
O me queem ing uh yah mook, 
Me no pe mah de ze win. 

Me kuh mook, ewh ma nwuli mook, 
Je sus kah be o zhe Jood ; 

Kee ge ge wee suh gain dung, 
Ke doon je pe mah de ze min : 

Ah pe je go kuh ke nuh 

Me kuh mook wah uh yah maig. 

Ta bwa ya ne mik e suh 

O gwe sun kee mee ue naig ! 
Ke che me no uh yah yook, 

Ewh pe zhuh wa ne me naig : 
Ish pe ming a yah muh guk, 
Ke zhuh wa ne me go wah. 

Kuh ke nuh ain duh che wind 
Ah no we zhuh wain je ga ; 

Kah e ke do go bull nan, 
Pe e zhe, zhuh wain je ga ; 

Noong oom zhuh wain dah go zig 

Kuh ya dush e go moo zhug ! 



HYMN. 46's8l2-8's. NUHGQHMOWIN. 4-6's. 



Stung by the scorpion sin, 

My poor expiring soul 
The'balmy sound drinks in. 

And is at once made whole : 
See there my Lord upon the tree I 
I hear, I feel, he died for me. 

O unexampled love I 

O all-redeeming grace I 
How swiftly didst thou move 

To save a fallen race I 
What shall I do to make it known 
What thou for all mankind hast done? 

O for a trumpet-voice, 

On all the world to call ? 
To bid their hearts rejoice 

In him who died for all ! 
For all my Lord was crucified ; 
Vor all, for all my Saviour died? 



Muh je uh ye ee wish, 
Ka gah na se go yon, 
Ning ee e zhe me kon 
Nwah je mo e go yon; 
Wah buh mik owh Ta ba ning s 
Uh goo jing e mah me te goong 

Oh Ma nwa ning a yun ! 

Oh Wah doo kah ga yun! 
Ke gee wa wee be tah 
Noo je mo e wa yun ! 
Tah neen ka e zhe die go yon, 
Min ze che ke ka ne me quah ? 

Oh pa gish kuh ke nuh 

Uh keeng ka da bwa waig I 
Noong oom uh yoo yom bon 
Che ween duh mah ga yon; 
Owh Ta ba nms: a kuh ke nuh, 
Kuh ke nuh go kee oon je na I 















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